Huatterlj» Series»
EIGHTH VOLUJIE.
THE LIFE OF
THE BLESSED PETER FAVRE.
ROEHAMPTON :
PRINTED BY JAMES STANLEY.
[A// rights rcscfved.
THE LIFE OF THE BLESSED
PETER FAVRE
OF THE SOCIETY OF JESUS,
FIRST COMPANION OF ST. IGNATIUS LOYOLA.
From the Italian of
FATHER GIUSEPPE BOERO,
OF THE SAME SOCIETY,
BOSTON COLLEGE LIBRARY
CHKSTNl^T HILL, MASS.
LONDON:
BURNS AND GATES, PORTMAN STREET
AND PATERNOSTER ROW.
1873-
142362
PREFACE.
[by the author.]
The first, and I may say, the only complete Life of
Blessed Peter Favre was the Latin Life by Father
Nicolas Orlandini, which has been translated into
several languages, and published at different times and
in various places. It is from this work that other
authors have taken whatever particulars are contained
in their lives and paneg}'rics, except, indeed, Father
Daniel Bartoli, who in the first book of his History of
Italy, has written at greater length and added other
details omitted by Orlandini.
As it has become my duty, since the sanction given
by the Sacred Congregation of Rites to the veneration
of this great servant of God, to relate his glorious
actions and heroic virtues, I have thought well to take
up the subject from the very beginning, and to compose
an entirely new life — the first part comprising, in order
of time, everything new which can be gathered from
the three regular Processes, and from other authentic
Amtings not known to early authors.
In the second part I shall give an Italian translation
of the entire ' Memoriale ' written by Blessed Peter
Favre's own hand. For it ought to be known tliat in
the year 1542 he was divinely inspired to note down
in writing all his interior sentiments, all the mental
illuminations and special graces which he received in
prayer and meditation, that so, having them always
vi Preface.
l)efore liim, he might thereby be moved to gratitude
to the Cliver of all good. Thus, going through his
life from his childhood and youth, he set do^^^l in
succession everything which went on day by day in
his soul, together with the resolutions which he made
as to the exercise of Christian and religious virtues.
This memoir or diary of his life, discovered by God's
special providence and arrangement after the death of
its blessed writer, is the truest and most exact likeness
of the man, and, above all, of the interior perfection of
his soul, that can possibly be. Father Orlandini made
good use of it in compiling his second book, which
treats of Blessed Peter's virtues ; but I think that
devout persons will find still greater pleasure in reading
it in full, and in the very words of the author.
And, indeed, every one who is in any degree able to
appreciate spiritual perfection will take delight in seeing
how liberally God communicated His lights to that
soul, so free from all earthly taint, and how faithfully
it corresponded with, and put in practice those divine
inspirations. It will be seen, too, with astonishment,
liow a man always engaged in long journeys and
Apostolical labours, was, notwithstanding, so continually
united to God in heart and soul, that his thoughts and
affections were immovably fixed upon Him. It seems,
indeed, to me, that the peculiar and distinguishing
characteristic of Blessed Peter Favre's perfection and
sanctity is a close and unbroken union with God, com-
bined with an unwearied and constant zeal for the
eternal salvation of his neighbour.
But I will dwell no longer on this, but will leave the
prudent reader to form his own judgment. It remains
Preface. vii
for me only to state that in translating the ' Memoriale/
I have thought it well here and there to express the
spiritual ideas more concisely, especially when almost the
same things are repeated in different words.
G. B.
NOTE.
[by the ENGLISH EDITOR.]
The translation of the Life of Blessed Peter Favre, now
presented to the English reader, is a faithful version of the
Italian of Father Boero. I have, however, in order to make
the book correspond to the other volumes of the series in
which it appears, made his sections into chapters, and I
have also substituted an analytical table of contents at the
beginning for the short summaries prefixed to his sections.
There is somewhat more discrepancy between the second
part of the volume, which contains the 'Memoriale' of
Blessed Peter, as it appears respectively in the Italian text
and in the English version. I thought it better that the
English translation should be made from the Latin litho-
graph, which has been for some years in limited circulation,
than from the Italian translation, and a large part of the
whole had been translated in this way when I discovered
that the Italian version here and there differed from the
common Latin copy, especially in being often a great deal
shorter. I have not thought it necessary always to abbre-
viate the Enghsh version in order that it may correspond
■exactly with the Italian, but this has been done in many
cases. There is often a good deal of difficulty in clearly
expressing the meaning of the original — a difficulty only to
be expected in the case of a diary jotted do^vn from time
to time, sometimes in Latin, sometimes in Spanish, and
evidently meant for the writer's own use and for nothing
else. I have often found that Father Boero's version makes
a passage far more intelligible than it is in the Latin. At
the same time the Latin (or Spanish) original seems now
and then in a word or two to differ importantly from the
viii Preface.
Italian version, and in this case I have followed the original,
T have been able to use a very early transcript of the
original, contained in an old manuscript volume which
formerly belonged, I believe, to the College of Coimbra,
and which was of great service to me in writing the Life
and Letters of St. Fraiicis Xavier. This volume contains
a copy of Father Favre's ' Memoriale,' more complete than
the common lithograph, inasmuch as it contains the addi-
tional matter mentioned by Father Boero in his note to
page 389, but the copyist has omitted, apparently by
mistake, a good many of the notes made in the early
part of the year 1543. In one or two places, also, this-
transcript is fuller than the Latin lithograph, and, as far
as I can judge from the Italian translation, than the cop)
from which Father Boero's version is made.
It is perhaps worth while to add a word as to the family
name of the Blessed Peter, who is known to many of us as
' Peter Faber ' or as ' Pierre Lefevre.' There has been some
controversy among continental Avriters as to the proper name,
and there can be no doubt at all that Blessed Peter always
called himself Favre in his own language. His family, as
Father Boero tells us (page i, note), still exists, and is called
by that name. If either of the two other forms, Faber or
Lefevre (both of which are found in old Enghsh Catholic
books), had acquired a prescriptive right in our language,
I should not have hesitated to use that form, just as I should
use the names Erasmus, Canisius, or Cornelius a Lapide.
]5ut I have been unable to find any satisfactory proof that
this is so, and I have in consequence, though not without
some hesitation, adopted the original form, at the risk of
seeming to introduce a novelty. I trust that the reader,
under whatever name he may please to invoke him, will ask
the Blessed Peters intercession for those who have under-
taken the labour of making his life and virtues better known
than before to English-speaking Catholics.
H. J. C.
London, Feast of the Holy liinocents, 18 jj.
CONTENTS.
PART THE FIRST.
TIlc Life of Blessed Peter Favre.
Chapter I.
Birth and early years of Peter
Favre. (1506— 1513.)
Parentage of Peter FavTe
His early piety
I lis zeal for souls ,
Traditions of his preaching as
a child
Memory of him at Villaret
Chapter III.
First studies a7id early piety.
(1514— 1524.)
I'eter sent to school
At the College of La Roche
Peter Veillard
I'eter Favre's vow of purity
His advance in studies .
Chapter HI.
Meeting wit/i St. Ignatius
(1525— 1532.)
Peter at the College of St
Barbara
Arrival of Ignatius
Peter's scruples
Set at rest by Ignatius
Intimate friendship
Otlier companions .
Chapter IV.
Priesthood and First Vozvs.
(1534.)
Peter visits Villaret . . 13
The Exercises at Paris . -13
First meeting of the com-
panions . . . .14
Agreement as to rule of life . 15
The Assumption, 1534 . . 16
Chapter V.
At Paris during the absence of
St. Ignatius. (1535.)
Illness of Ignatius . . • 17
He leaves for Biscay . • 17
Claude Le Jay . . .18
Paschase Brouet . . -19
John Codure . . . .20
Influence of Favre at Paris . 20
Occupation of the conipanions 21
Chapter VI.
Vc7iice and Rome. (1536 — 1538.)
Journey to Venice . . .22
The companions go to Rome 23
Their ordinations . . .24
At Rome a second time . . 24
St. Lorenzo ui Damaso . . 25
Conte7its.
I'AGE
Chapter VII.
Pete)' Favrc at Parma.
(1539—1548.)
Favre sent lO Parma . . 26
Reformation of religion . . 27
Favre and the Exercises . 28
Jerome Domenech . . -29
Antonio Criminale . . 30
Chapter VIII.
Ill the Parmesian territory.
Strada at Brescia . . .31
Favre's visit . . . -32
Letter from Parma . . 33
Congregation of the Holy
Name 36
Favre's illness . . .36
Chapter IX.
Rules for the Congregation of
the Name of Jesus .
Rules for the Congregation of
the Name of Jesus . 37 — 41
Chapter X,
The Diet of Worms.
I'avre sent to Germany with
Ortiz ....
The disputants at Worms
Timidity of Gran velie .
Favre's letter to Rome .
Uselessness of the conference 45
Bad state of things at Worms 46
Favre's work tliere . . -47
Chapter XI.
Spires and Ratisbon. (1541.)
I' avre at Spires . . .48
Devotion to guardian angels . 49
His way of travelling . . 50
Use of conversation . .51
Adventure with robbers . . 52
Chapter XII.
Peter Favre at Ratisbon.
The Diet at Ratisbon . . 53
Desperate state of the Catholic
cause 54
Letter from Spires as to the
Exercises . . -55
John Cochleus . . -55
Distinguished men at Ratisbon 56
Favre's work among them . 57
At Nuremberg . . .58
Chapter XIII.
Instructions hoio to deal with
heretics.
Instructions how to deal with
heretics . . . 59 — 62
Chapter XIV.
Election of the General, and
Solemn Vows.
Favre's letter on the confirma-
tion of the Society . . 63
Election of Ignatius as General 64
Favre's profession . . -65
Favre sent to Spain with Ortiz 66
Chapter
XV.
Peter Favre in
Savoy.
Journey through Germany
67
42
Plots of the heretics
68
43
Peter Favre at Alex
69
43
At Villaret .
70
44
At Thonon ,
71
Chapter XVI.
First Visit to Spain.
Imprisonment in France . 72
Favre's devotion on arriving in
Spain 73
Letter from Madrid . . 74
The Archbishop of Toledo . 75
Favre ordered to return to
Germany . . . -77
John Aragonio and Alvaro
Alfonso . . . .78
Contents.
XI
Chapter XVII,
Peter Favre at Barcelona. ( 1542. )
Meeting with Araoz . . 79
The Viceroy Francis Borgia . 80
Favre's sermon before Dona
Leonora . . . .80
Introduction to Francis Borgia 81
The Convent of St. Clare . 82
Chapter XVIII.
Return to Spires.
Journey to Germany . . 82
Otho Truchses at Spires . 83
False reports against Favre . 84
Zeal of the Vicar General . 85
Reformation of clergy and laity 86
Favre wins the people . . 86
Letter to Laynez . . -87
Great interior consolations . 88
Chapter XIX.
Peter Favre at Mayence. ( 1543. )
Albert of Brandenburg . . 89
Favre preaches at Mayence . 90
Great fruit among the people 91
The parish priest of St.
Christopher's . , -91
Peter Canisius . . .92
He becomes a novice . . 93
Sent to Cologne . . -94
Chapter XX.
The Archbishop of Cologne.
Favre removed to Cologne . 95
The Archbishop leaning to
heresy . . . .96
He promises amendment . 97
Favre ordered to go to Portugal 97
Chapter XXT.
An illness at Louvain.
Students at Louvain . . 98
Cornelius Vishaven . . 98
Illness of Fa\Te . . -99
Strada's sermons . . -99
Favre's apostolate while ill . 100
Maria Vander Hove . . 10 1
Severe trials of Cornelius
Vishaven .... 102
Recovery of Favre . . 102
Chapter XXI I.
Tiic Louvain Students.
Favre to remain at Cologne . 103
Letter to Ignatius . . 104
Students to be sent to Por-
tugal 105
Maximilian Cappella . . 106
List of the novices . . 107
Indignation in the city . . 108
Chapter XXIII.
Second stay at Cologne. (1544. )
Favre again at Cologne . 109
His great exertions . . 109
Sermons and Spiritual Exer-
cises .... no
Melancthon and Bucer . . in
St. Ursula's Chapel . .112
Letter from Canisius . • 113
Chapter XXIV.
The Carthusians.
Gerard Hammond, Prior of
the Chartreuse . . -114
His letter about Favre . -115
Fa\Te at the Chartreuse . 116
Decree of the General Chapter 117
Friendship with the Society . 118
Chapter XXV.
Peter Canisius and his family.
Peter Canisius and his
property . . . -119
Complaints of his stepmother 119
Letter of Favre to her . . 120
XI 1
Co7itents.
Chapter XXVI.
Peter Favrc sejit to Portugal.
(I545-)
King John's lequest for Favre 122
Leaving Cologne . . . 123
Arrival at Evora . . . 124
The King determines to
retain him . . . 125
Chapter XXVII.
The College of Coimbra.
Favre at Coimbra . . 125
Fervour of the students . 126
Letter to Ignatius . .126
Admissions to the Society . 127
John Nufiez Barreto . . 128
Favre's advice to him . . 129
He enters the Society . . 130
Chapter XXVIII.
Favrc leaving Portugal.
Favre at the Court . . 131
Sent into Spain with Araoz . 132
Letter to the College at Co-
imbra . . . .133
Chapter XXIX.
At the Court of Prince Philip.
Salamanca and Valladolid . 136
Prejudices against the Society 137
Removed by Favre and Araoz 137
Favre and the porter . . 138
Spanish and Portuguese
nobles . . . .139
Death of the Princess Maria 140
The Court moved to Madrid 141
Chapter XXX.
Valladolid and Cologne.
A conversion at the Court . 141
Troubles at Cologne . . 143
Letter from Canisius . . 144
The students ordered to leave 145
Five of them remain . . 146
Letter from Favre . . 147
I^ettcr to Hammond . . 148
Chapter XXXI.
Favrc at Madrid.
Favre's work at the Court
149
The two Princesses
150
Foundation at Alcala .
151
Story about the fathers
151
Don Alvaro de Cordova
152
Foundations in Spain .
153
Influence of Favre
154
Chapter XXXI I.
Favrc summoned to Rome. (1546. )
Perfect obedience of Favre . 155
The Council of Trent . . 155
FavTC ordered to join it . 156
Letter of Ignatius to Ortiz 156
The Patriarchate of Ethiopia 157
Favre's leavetaldngs in Spain 158
Sermon at Valentia . . 159
Chapter XXXIII.
Fo2in dati 071 of the College at
Gandia.
Death of Francis Borgia's
wife 160
The College and University
at Gandia .... 161
Favre lays the first stone . 161
Gives the Exercises to Borgia 161
The Pope's approval of the
Exercises .... 162
Miracle at Gandia . . 162
Chapter XXXIV.
Favrc s return to Rome, and death.
Favre's illness at Barcelona . 163
Arrival at Rome . . .164
Joy of the fathers . , 165
Illness of Favre . . . 165
He dies on the feast of St.
Peter's Chains . . . 166
Sorrow and consolation . 167
Vision of Francis Borgia . 168
He enters the Society . . 169
St. Ignatius assured of Favre's
beatitude .... 170
Contents.
Xlll
Chaptkk XXXV.
Testimonies to Favrc's sanctity.
Letter of Peter Canisius
171
Letter of Hermes Poen
173
Rejoicings at Gandia .
174
JSimon Rodriguez and Riba
deneira
175
St. Francis Xavier
176
He invokes Favre's inter
cession
177
Chapter XXXVL
Veneration ofFavre in Savoy.
Devotion to Favre at Villaret 178
Chapel where he was born
Restoration of the chapel
Honore d'Urfey .
He founds some Classes
Testimony of Peter Critan
Inscription .
Continuance of veneration
Hospital at Annecy
179
180
181
182
183
184
185
186
Chapter XXXVHL
St. Francis de Sales and Peter
Favre.
Devotion of St. Francis to
Favre .... 187
Visitation .... 188
Consecration of the altar . 189
Letter of St. Francis to Father
Polliens .... 190
Congregation of Priests . 191
Successors of St. Francis . 192
Toleration of cultus . . 193
Peter Camus . . . 194
Chapter XXXVIII.
T/ie last Process.
Testimony of the inhabitants
of Villaret . . 195 — 198
Chapter XXXIX.
Graces and miracles.
Peter Critan . . . 199
Honore d'Urfey . . . 200
Peter Vacheran . , .201
Pemette de la Motte . . 202
Auguste Lar\'az . . . 202
Josephine Dubourial . . 202
Rose Perillat Charlat . . 203
Frances Suize . . . 203
Euphrosyne Blanchet . . 204
ÌNIichael Perissin . . . 205
Chapter XL.
The Immeinorial ' Cultus. '
Bartoli's account of the Pro-
cess 206
Decision of the Bishop of
Annecy .... 207
Visit of Father Maurel to
Villaret . . . .208
Petition of the clergy of
Annecy .... 209
Chapter XLL
Decree approving and confirming
the Cultus.
Decree approving and con-
firming the Cultus . 211 — 214
{End of the First Pari. )
xiv Contents.
PART THE SECOND.
' Mcmoriar or Spiritual Diary of Blessed Peter
Favre, of the Society of Jesus.
PAGE
Introduction 217
Recollections of childhood (1506 — 1513) 218
of schooling (1516 — 1524) 219
of University of Paris (1525 — ^1528) . . . 220
of meeting with Ignatius (1529 — 1533) . . . 220
of Orders and First Vows {1534 — 1535) ■ • • 223
of Venice and Rome (1536 — 1538) .... 224
of Parma, Worms, and Ratisbon (1539 — 1541) • 225
of first visit to Spain (1541) 230
Notes in Germany (1542) 234 — 311
(1543) 311—376
in Germany and Portugal (1544) 376
,, in Portugal and Spain (1545) 377 — 396
,, in Spain (1546) 396
PART THE FIRST,
CHAPTER I.
Birth and early years of Peter Favre.
The Blessed Peter Favre, who was, as St. Francis of
Sales says, the first priest, the first preacher, and the
first theologian of the Society of Jesus, as well as the
first companion of St. Ignatius of Loyola, its founder, was
born at Villaret, a little village situate in the valley of
the Great Bornand, amidst the most rugged mountains
of Savoy. It belonged at that time to the diocese of
Geneva, which was not yet infected by the pestilent
heresy of Calvin. ^ The day of his birth was the 13th
or 14th of April, in the year 1506, for in his memoir he
mentions that he was born during the festival time of
Easter, which in that year fell on the 12th of the month.
His parents were Louis Favre and T^Iarie Perissin.
Though the family of neither was rich in this world's
goods, they were not badly off for poor people, in
a village where all were poor. We gather from old
documents that the mountain called Mairolle, in the
Great Bornand, belonged to the Favre family, and that
several of its members were employed in the service of
1 We find Blessed Peter's surname differently written by different
authors, especially among the French. Some make it Favre, others
Fabre, Faure, Fébre, Lefèvre, and Lefébre. In his own autograph
letters, WTitten in French, Spanish, Italian, and Latin, it is his constant
habit to subscribe himself Favre, Fabro, and Faber. There are several
descendants of his family still living, and they are all known by the
orifrinal name, Favre.
Early piety.
their native place, as mayors, counsellors, and notaries
of the commune. But the parents of Blessed Peter
possessed more important distinctions than these, being
richly endowed with solid piety, steadfast religion, and
Christian virtues. Not only they, but all their posterity,
as we learn from the Processes, always enjoyed the repu-
tation of good and fervent Catholics, who had never
let themselves be contaminated by the errors of the
heretics, whose doctrines had spread from the neighbour-
ing cantons of Switzerland into the surrounding districts. -
As soon as he was more than an infant, Peter received
from his mother his first impulses to piety. She in-
structed him in the rudiments of Christian doctrine, often
to invoke the sacred names of Jesus and Mary, and to
recite the prayers of the Church, especially our Lady's
rosary. But his chief teacher was the Holy Spirit, Who
took to Himself the charge of that beautiful soul, and
began to fashion it after His own designs. As the child
advanced in age he became more and more amiable and
attractive from the composure of his demeanour and a
certain gravity of bearing, which won affection as well
as reverence from all. He took absolutely no pleasure
in childish pastimes ; all that he cared for was to dwell
upon the lessons, and lovingly repeat the prayers, taught
him by his mother.
At about seven years old, that is to say, as soon as
he came to the use of reason, he felt rising in his soul
such tender feelings of devotion, and such an attraction
of his whole being to God, that henceforth,' as he himself
says, our Lord seemed to desire to become the Bride-
groom of his soul, and to take entire possession of it.
At about this time his father gave him the charge of a
small flock of sheep. The good child took occasion
from the secluded country life which he had to lead in
2 Process, ord. 1626, testis i.
A child's zeal for souls.
consequence, to unite himself more closely to God, and
to detach himself from earthly things. Poor and scanty
as was his daily fore, he began to fast strictly twice a
week, denying himself even necessary things from the
love of abstinence.^ Besides the prayers which he
recited many times in the day, he never failed to assist
at the holy sacrifice of the Mass. There is near Villaret
a little spring of very clear fresh water, still called by
the peasants the ' blessed fountain,' or ' Blessed Peter
Favre's fountain.' It is said that the holy child, not
being able to find the means of watering his flock con-
veniently, near at hand, caused it to flow miraculously
from the rock ; and certainly there is still something
wonderful about this spring, for even in times of the
greatest drought its waters have never been known to
fail. The story goes, that no sooner did the little
shepherd Peter hear the first stroke of the bell for
Mass from his parish church of St. Jean de Sixt, than
he gathered his sheep round the spring and ran off to
the church, and that he never once found that they had
strayed — there they all were, collected together just
where he had left them.^
But the thing that struck every one as marvellous at
that early age, was Peter's zeal for souls. When he was
in the fields he would gather round him the boys and
girls who kept sheep like himself, and very patiently
teach them all that he knew of the Christian doctrine,
ending by reciting with them various prayers and the
holy rosary. He would also very gently admonish them
and tell them of their faults, endeavouring at suitable
times and places to move them to the love of virtue by
his little sermons. On Sundays and festivals, when he
used to stay longer in the village, he used even to preach
^' Process, ord. 1596, testis 4.
•* Process, ord. 1869, part 3.
B 2
Traditions.
publicly in the streets. A stone is still pointed out on
which he used to mount and invite the people to listen
to him. And not children only, but grown men and
women liastened to the spot, wondering greatly at the
wisdom and fervour displayed by so young a child, and
weeping with emotion as they prophesied that he would
one day be a zealous preacher and champion of the
Gospel. When the sermon w^as ended, each vied with
the rest in giving him apples, walnuts, filberts, and
such fmits, as well as a few coins. He used to divide
the fruit among the poorest of the little boys, and the
money he took to his mother, begging her to give him
more lessons which he might make the subject of his
discourses.^
All these seeds of virtue, which were seen springing
up in Peters childhood, were so generally known and
notorious that they passed into traditions among those
simple peasants. His words and actions were minutely
related by fathers to sons and grandsons, places and
persons were pointed out, and every circumstance was
particularly recorded. Hence many years after the
Blessed Fathers death the events of his childhood
were talked of at Villaret as though they had but just
occurred. We may give an instance. In the Process
of 1596, Peter, his nephew, said 'that he had heard his
father, Louis, say that when Peter was only six or
seven years old, he was followed, whilst keeping the
sheep of the family, by the little shepherd boys and
girls, who delighted to hear him preach ; and that
seated on a stone, like a little preacher, he used to
teach them to pray to God and to say the rosary and
other devotions which he had learnt from his mother,
with so much sweetness, that the grown up inhabitants
of Villaret were drawn to hear him, especially on feast
^ Process, ord. 1596 and 1626.
Traditioìis.
days. His manner of doing this was so attractive that
his near relations were seen weeping for joy ; and it was
a marvel to behold how every one listened to him as
attentively as though he had been a regular preacher.
So that it became a common saying that the child would
some day be a great and illustrious person.'*^ And George
Favre, first cousin to the servant of God, makes declara-
tion in the same Process — ' That from his childhood he
was thought to be a saint, and chosen by God to convert
sinners. At the age of six or seven he used to preach
about what he knew to both children and grown persons,
who flocked to hear him on feast days ; and the place
was shown where he used to seat himself like a little
teacher, while thirty persons or so, both men and women,
took their places around him, listening as gravely as if
he had been a preacher. More than this, when any of
his audience made a noise, he would with an air of autho-
rity desire them to be silent ; and when he had finished
speaking, his hearers were so pleased with what he had
said, that they gave him nuts and apples, which he
divided among the shepherd children of his own age,
by whom he was greatly loved and reverenced. The
men also gave him money, but he took that to his
mother, begging her to teach him more prayers, which
he learnt with great ease, for the child was both very
quick at learning and accurate in retaining what was
taught him.'"
These are the words of George Favre. The same
things are declared by the witnesses in the Process of
1626, nay, the very same particulars are related in our
o^vn day by the inhabitants of Villaret. And yet this
Blessed Father lived but a very few years in his native
place. He quitted it in 1534 for the last time, except
that he spent a day or two there in 1 541. It is plain
^ Process, f. 8. " Process, f. lo.
Desire for scJwoling.
that the things which were remarked in his childhood
must have been very extraordinary to be borne in mind
and vividly remembered after so long a lapse of time.
CHAPTER IL
First studies, and early piety.
A MIND so well disposed by nature, talent, and incli-
nation as that of Peter, a mind so occupied with the
interests of God and of his neighbour, did not seem
intended to waste its existence in so mean an employ-
ment as the keeping of a flock of sheep. And therefore
God, Who designed him for far greater things in His
service and that of His Church, kindled in him at this
time an insatiable desire of knowledge and study. The
good boy, unable to resist the interior impulse of his
heart, began earnestly to beg his parents to send him to
school. They desired it as much as he did, being well
av/are that he was in no way suited for advancement in
temporal affairs, in which he took no interest whatever.
They knew too, that if his mind were properly cultivated,
he might in time bring great honour as well as great help
to his family. Their poverty was the hindrance to their
carrying their wishes into effect. The boy, however,
pleaded his cause with so many arguments, entreaties,
and tears, that he ended by prevailing on them to send
him to begin his studies in the little town of Thonon, two
long leagues from Villaret. There, under the guidance
of a devout priest, he learnt to read and write, and he
studied so diligently that in two years he completed his
course of Latin.
Peter's first teacher
His success delighted his parents and encouraged
them to redouble their exertions, and it was decided that
he should be removed to the College of I.a Roche, nine
miles from Villaret, where he might pursue higher studies.
No place could have been better chosen for the ability
and wisdom of the master who presided over it. This
was Dr. Peter Veillard, a very learned,- and better still,
a very holy man, who had been induced, not by the
love of gain, but solely by the desire of guiding the
young in piety and good manners, to undertake the
troublesome office of teaching boys, with whom he lived
a community life in his little college. Besides the other
means employed by this holy man for inspiring devotion
and the fear of God, he had a singular gift for introducing
into whatever he was teaching or explaining, appropriate
spiritual instructions and examples of virtue. He had
the art of drawing useful comparisons with the history
and moral teaching of the Gospel, even from tales and
sentiments of profane authors, and by these means
instilling into the minds of his scholars a perfect taste
in the Greek and Latin languages, at the sam.e time that
he turned them betimes from whatever might soil the
mind and heart.
Under such a master Peter made great progress both
in learning and piety. As for piety, being already so
w^ell disposed naturally, he advanced in this so rapidly
that he left all his companions behind, though there were
among them several of rare excellence, and some who
lived and died with the reputation of consummate
perfection. Favre's whole mind was given exclusively
to study and prayer, so that, when his school tasks
were over, his whole time was spent in vocal prayer
and reading pious books. He approached the holy
Sacraments of Penance and the Eucharist as frequently
as his director permitted. His manners were remarkably
8 Vozu of purity.
winning, his conversation frank and simple, and above
all, his face expressed such innocence and purity of
heart that he gained the homage and veneration of all.
Of this purity he was most tenderly jealous ; he omitted
no possible means of keeping his mind and body pure,
and of avoiding everything that might bring a stain of
guilt upon his soul. And he gave solid proof of this, for
when he v/as only twelve years old, and had gone home
for the usual holidays, he one day withdrew to a wild
and solitary place in the country, and there, lifting up his
soul to God, he began to consider within himself what
would be the most acceptable offering which he could
make to Him, in return for the favours he had received.
He heard as it were an inward voice, which answered,
'virginal purity.' Without a moment's delay, he knelt
down and made a vow of perpetual chastity. Thence-
fonvard he regarded and accounted himself as something
consecrated, and he promised to serve God in some
higher v/ay of life, although he was unable to decide
definitely on a particular state. A wonderful arrangement
this of Divine Providence, Who was preparing him
unconsciously to become the first companion of the
holy founder of a religious order.
As to his studies, being very quick and intelligent,
and gifted besides with an excellent memory, Peter very
soon mastered the Greek and Latin languages ; he then
applied himself to rhetoric, and studied unaided some
treatises in philosophy and scholastic theology, which
he had copied from the writings of M. Veillard. He
remained at the College of La Roche for nine years,
and he would have stayed longer if Dr. Veillard had
been able to direct his higher studies. But, as he was
fully engaged with the younger pupils, he advised Favre
to go to some celebrated University. This counsel was
opposed by Peter's parents, both from a dislike to part
Peter at Pans.
with their son, and because their small income was not
sufficient to bear the expense of his maintenance in a
distant country. But Peter pressed the point, offering to
live very sparingly if only he might study, so that they
were prevailed upon, partly by his entreaties, and partly
by the arguments adduced in his favour some years
before by his near relation. Dr. George Favre, prior of
the Carthusian Monastery of Reposoir,^ to sanction his
going to the University of Paris, where at that time,
the study of all sciences, human and divine, flourished
exceedingly.
CHAPTER III.
Meeting with St. Ignatius.
Peter Favre was nineteen years old when, in the
September of 1525, he went to Paris, and entered the
College of St. Barbara, there to commence the course
of philosophy, which in those days was completed in
three years and a half. His master was John Pegna, a
distinguished doctor of the Sorbonne ; and he had as
college companion Francis Xavier, a young gentleman
of Navarre, who for some time also shared his room.
His bright intelligence, purity of manners, and sweetness
of disposition gained the love of his fellow-students and
the esteem of his master. He, on his part, ever watchful
over himself, did not readily admit particular friendships
and intimacies. Grave and reserved by nature, he applied
himself to the cultivation of his mind, and studied philo-
sophy with unwearied assiduity. Pegna honoured him
^ The Rev. Father G. M. Favre, as we learn from the archives of the
monastery, was prior from 1508 till 1522, the year of his death.
TO Ignatiìis Loyola.
with a greater share of his confidence than the rest of
his scholars, and often when he came to an obscure and
difficult passage in the Greek text of Aristotle, he would
consult Favre, who was extremely wtII versed in that
language, as the best interpreter of the philosopher's
meaning. On the loth of January, 1529, he was made
Bachelor, and after Easter in the same year, Licentiate ;
a year later he took his Doctor's degree, and was
appointed to read philosophy publicly for a time, as
Avas usual in that University.
It was in the October of 1529, when Favre was about
to commence the theological course, that Ignatius of
Loyola came to reside in the College of St. Barbara.
He had arrived at Paris from Salamanca the previous
year, and was preparing to recommence his philosophy
from the beginning, having studied it very superficially
in Spain. He explained how matters stood to Pegna,
who very willingly received him, and, the better to assist
him in his studies, introduced him to Peter Favre, that
he might go over privately with him the lessons given
in the schools. These two understood and appreciated
each other from the time of their first familiar intercourse.
Ignatius, discerning Favre's excellent disposition, ability,
and learning, formed the idea of getting him to join in
the great work which he was meditating ; and Favre,
full of admiration for the prudence and sanctity of
Ignatius, attached himself greatly to him, determining
to take the opportunity of availing himself of him to
the benefit of his own soul.
He was at this time tormented by frequent and violent
carnal temptations, which were an intolerable distress and
torment to a holy soul like his, all the more because
of his vow of chastity. In addition, he was often
assailed by temptations to gluttony and vainglory, and
his mind burthened by a cloud of scruples which filled
Peter and Ignatitis. 1 1
his soul with a thousand doubts, perplexities, and fears.
His heart was dry, his mind agitated, and he was in a
state of continual interior conflict. He prayed to God
with many tears for help and succour, but finding no
relief from his inward trials, he thought of retiring alto-
gether from the world and shutting himself up in some
solitary place where he might lead a life of austere
penitence in continual fasting and mortification of his
body.
He was always brooding over these things in silence,
without having courage to tell his troubles to any one ;
and this only made his condition doubly miserable. At
last, one day, when more oppressed than ever by sadness
and melancholy, it pleased God that he should break
through his reserve and open his whole heart to Ignatius,
who, having already suffered in the same way at the
beginning of his conversion, w^as enabled by the teach-
ing of experience to apply the proper remedies. He
consoled Favre, advised him to make a very exact
general confession, to purify his soul over and over
again by frequent spiritual examination, and to fortify
it by frequent communion.
By these and other means Favre speedily regained
complete peace and tranquillity of soul. From that time
forward, instead of being the master, he became the
scholar of Ignatius in spiritual matters, holding frequent
and delightful conversations with him concerning God
and heavenly things. So great, indeed, was the pleasure
he took in them, that it was necessary to put some check
upon it. For when they met in the evenings to go over
their lessons of philosophy, it would happen that one
of them starting, even accidentally perhaps, some pious
subject, they would unconsciously prolong the conver-
sation on the same topic late into night. This was a
serious hurt to the studies of St. Ignatius, and they
1 2 First Compa7iio7is of Ignathis.
agreed not to make these digressions, nor to allow
themselves to be diverted from the matter in hand
during the hours appointed for their scholastic con-
ferences.
It is quite true that, in undertaking the charge of
Favre's soul, Ignatius looked not only to the present
necessity, but aimed at higher things, namely, to lead
him gradually to a loftier pitch of perfection. And thus
for nearly two years he laboured by slow and sure
degrees, till, having detached him from every earthly
affection, and perceiving him to be capable of generous
thoughts, he one day confided to him, in the familiarity
of intercourse which subsisted between them, that it was
his intention, as soon as he should have completed his
theological studies, to go beyond the seas to the Holy
Land, and there pass his life in labouring for the conver-
sion of the infidels, or, in case this should be impossible,
to offer himself to the Sovereign Pontiff, to be employed
by him wherever he pleased, so that he might but pro-
mote the eternal salvation of souls. On hearing this
Favre was greatly moved, and, as if he heard from
Ignatius the express voice of God, he instantly gave
himself to him, to be his follower and companion in that
enterprize. After him Francis Xavier joined Ignatius,
and then four other youths of equal talent and merit
— James Laynez, Alfonso Salmeron, Nicolas Bobadilla,
and Simon Rodriguez.
CHAPTER IV.
Priesthood and First Vozcs.
Filled with consolation by this generous and absolute-
offer of himself to God and St. Ignatius which he had
made, Peter continued his theological studies with great
ardour. In the year 1533, when the course was nearly
completed, he left Paris for Villaret, to pay a last visit to
his family, and to take leave of his father and receive his
blessing. His mother had already passed to a better life.
He spent seven months in his native place, where, with a
heart filled with the love of God, he not only gave the
example of a holy and perfect life, but succeeded by
his admonitions in confirming his countrymen in the
Catholic faith and in Christian virtue. Having thus
accomplished his duty to his father, he returned to Paris
without so much as a single coin, trusting to the charity
of Ignatius, who undertook to maintain him and his
other companions by means of the liberal alms which he
received from the Spanish merchants.
On arriving at Paris, he withdrew himself into the
solitude of a poor house, in order to go through the
Spiritual Exercises, which, by the advice of St. Ignatius,
he had deferred till now. It was an extremely severe
winter, snow and ice everywhere ; even the river Seine,
which runs through the city, was frozen so hard as to
bear the weight of carts. Nevertheless, Favre used to
spend long hours, by night as v/ell as day, praying and
meditating in a courtyard open to the sky, in that bitter
14 Holy Orders.
weather. He would have no fire in his room, and the
only use he made of a great heap of fuel which had
been placed there, was to lie down upon it to take a few
hours of uneasy sleep. He also imposed on himself a
strict fast, and passed the first six days without taking
a morsel of bread or a drop of water. And he was
disposed to go on still further, if St. Ignatius, coming to
see him, and perceiving his state of exhaustion, had not
prayed about it, and then commanded him to refresh
himself immediately with food and a fire. Besides other
advantages which were the result of this extraordinary
fast, Favre derived this gam in particular — that hence-
forward he was never again troubled by the slightest
return to those temptations to gluttony, which formerly
had been so constant that he was unable ever to satisfy
his hunger without annoying scruples. And it is a thing
which frequently occurs to God's servants, that one
heroic act of virtue entirely roots out of the soul all
inclination to the contrary vice. After having gone
through the forty days of the Exercises with great
fervour, he prepared to receive Holy Orders, and on the
22nd of July, 1534, the feast of St. Mary Magdalene,
his especial patroness and protectress, he for the first
time offered the holy sacrifice.
Meanwhile, Ignatius, having, as has been said, gained
five companions besides Favre, thought that the time
was come for inaugurating the great work which he had
planned, and that the first step should be to unite all his
associates for one common end, both as to their way
of life and their work. As yet no one knew anything
about the rest, and each one thought himself alone. He
spoke to them, one by one, exhorting them to consider
seriously, and decide what kind of life was most suited
for the service of God and the conversion of souls.
They were to prepare themselves by prayer and penance.
Formation of the Society. 1 5
and a day was fixed on v/liich they were to bring their
answer to his room, where they would find other
companions who were meditating the same undertaking.
This was done, and when they came back to Ignatius,
nothing can express the joyful surprise with which that
number of young men, so distinguished for talents and
virtue, and who regarded each other with mutual affec-
tion and respect, found themselves for the first time
united and bound together for a common end. They
embraced with tears of tenderness. After they had given
vent to their feelings, St. Ignatius was the first to speak.
He said that it was his intention to conform his life to
that of Christ, the most perfect example of all sanctity,
and more than that, besides the care of his own salva-
tion, to cooperate with Christ for that of the world. He
thought that the first choice of place should be given to
the holy places of Palestine, which he had already
visited, and which he knew to be in pressing need of
help, there to labour with the sweat of his brow, and
there, if he should be found worthy, to shed his blood
also, for the propagation of the faith. Meanwhile, until
a favourable opportunity occurred for making this voyage,
he had resolved to offer himself to God by a vow of
perpetual chastity and voluntary poverty.
Hardly had he ended, when all the rest declared with
one voice, that such, neither more nor less, were their
. own sentiments, such the resolutions which they had
formed. Only some of them prudently suggested that
they should consider what to do in case of being
prevented by some impediment either from going to
Palestine, or from remaining there. After a long discus-
sion of this question, they agreed to wait in Venice for a
year, at the end of which time, if they were not able to
accomplish the voyage to the East, they would proceed
to Rome, and offer themselves to the Supreme Pontiff
i6 Vows at Montmartre.
to labour for the salvation of souls wherever it pleased
him. In the meantime, those among them who had
not yet completed their course of theology, were to
continue it in Paris till January 25th, 1537, when they
were all to go to Venice.
All this being decided by common consent, they
resolved to confirm it briefly by vow, and for doing so
fixed on the 15th of August, on which is commemorated
the glorious Assumption of our Blessed Lady. On the
15th of August, then, 1534, they all met together in
the Church of our Lady at Montmartre, half a league
outside Paris. Peter Favre, the only priest among them,
celebrated the holy Mass, and before communicating,
they all, one after the other, pronounced the vow binding
them to poverty and to perpetual chastity, to go to
the Holy Land, and to present themselves, in case of
the circumstances already mentioned, to the Sovereign
Pontiff; and lastly, not to accept any stipend or alms
for the administration of the sacraments. And in this
manner were sown the first seeds of the Society of
Jesus, which afterwards sprang up in Rome, and grew
into a great and wide-spreading tree. After making their
thanks to God, they refreshed themselves, in inde-
scribable consolation and spiritual joy, with a frugal
meal, which was prepared beside a fountain flowing at
the foot of the hill. The rest of the day was spent in
arranging the mode of life which they should thenceforth
lead in Paris. As to this, they left themselves entirely to
the direction of Ignatius, whom they began to regard as
their master and father. He appointed a certain uniform
number of prayers and penances, made it a rule to
communicate on Sundays and festivals, and every year,
on the same day, and in the same place, to renew the
vows they had just made. Lastly, they were to meet
together frequently for the purpose of keeping up and
Ignatius goes to Spain. 1 7
increasing their mutual charity, and of encouraging each
other, by spiritual conversations, to the attainment of
perfection.
CHAPTER V.
At Paris during the absence of Ignatius.
The companions of Ignatius were still in the enjoyment
of these sweet spiritual consolations, when an incident
occurred which made it necessary for the holy father to go
to a distance from them for a short time. The life of con-
tinual fasting and mortification which he had been lead-
ing had so injured his digestion that his strength seemed
entirely gone, and all the remedies of art were in vain.
The only thing which the doctors could suggest to save
his life was that he should try the effect of his native air
for a time. Ignatius was disinclined to this, but his
companions urged it so strongly that at last he yielded —
all the more readily, because some of them, Xavier.
Laynez, and Salmeron, not wishing to return home them-
selves, begged him to undertake the settlement of their
domestic affli irs.
Ignatius left Paris for Biscay in the early part of the year
1535. Before starting, he commended his companions
to the care and guidance of Peter Favre, his firstborn,
whose singular prudence and virtue were respected and
venerated by all. And well did Peter justify the con-
fidence of his holy father. He not only maintained his
companions in unity of spirit and charity, but increased
their number by the addition of three more, who were
already masters in theology'. The first was Claude
Le Jay, a Savoyard, a native of Aise, in the district
of Faussigny. He had made his last studies in the
c
I S Claude Le Jay
College of La Roche, under Peter Veillard, and it seems
certain that while there he had contracted a friendly
intimacy with Favre. There is ample proof of this in a
valuable manuscript which, a few years ago, fell into the
hands of the Jesuit fathers in Paris, at the beginning of
which we find the following attestation — ' This manu-
script contains the commentary on the fourth Book of
Sentences, dictated by Master Veillard, and copied with
his own hand by our father, Peter Favre, of blessed
memory, in the College of La Roche, about the year of
our Lord 15 19. I have compared it with the manuscript
of Father Claude Le Jay. The matter and contents are the
same, on the subject of the sacraments. From this we
gather that these two men were at La Roche together,
as Father Claude himself seems to hint at the close of
the first part of his manuscript. They appear also to
liave gone together to Paris, as I was told a few years
ago by an old man of the Le Jay family, the son of
Father Claude's cousin. And in further confirmation of
this fact, I and another father of the Society carefully
compared these writings of Father Favre with those of
Father Le Jay, and we found them to be the same, dic-
tated by Master Veillard in the year above mentioned, and
this, by order of Father Brossard, rector of the College,
I certify under my own hand, this 1st day of August,
on which is commemorated the happy death of Blessed
Peter Favre. Chambe'ry, 161 9. Nicholas Polliens, a
native of the same diocese of Geneva in which those two
f:Tthers were born, and admitted into the same Society,
and tolerated therein for thirty years, although the most
unworthy of all who have been, are, or shall be in it.'^
1 In the oilier page of the inanuscript, Father PolHens again attests
the authenticity of Father Favre's writing, comparing it with an original
letter written to the prior of the Charterhouse of Reposoir. I, too,
liaving seen and read the manuscript, am able to assert positively that
it is written in Blessed Favre's own hand [Author).
Paschase B rotte L 19
These are the words of Father Polliens. But be it as it
may, whether Father Claude came to Paris with Favre, or
whether, as Bartoli, and Favre in his ' Memorial,' say,
he did not arrive there till this very year, 1535, when
he was already ordained priest, it is certain that having
heard and seen the great things which were being done
by the companions of Ignatius, and the still greater things
which they were preparing themselves for, he was moved
by God to join them.
Le Jay was a man of angelic disposition, and of rare
ability, and he afterwards laboured greatly in the cause
of the faith in Germany, where he was much loved
by William, Duke of Bavaria, Ferdinand, King of the
Romans, and by Cardinal Otho Truchses, Bishop of
Augsburg, who appointed him to be his theologian and
procurator in the Council of Trent. The second was
Paschase Brouet, a Frenchman. He was born in the
district of Bertraincour, five leagues distant from Amiens ;
and being sent to school at a very early age, made such
rapid progress in learning and virtue, that as soon as he
came to the proper age he was admitted to Holy Orders,
and made a priest on the 12th of March, 1523. Desiring
to improve himself in learning, especially in theology,
he went to the University of Paris, where he made
Favre's acquaintance. Under him, he went through the
Spiritual Exercises, and came forth from them so detached
from worldly things, that he instantly asked leave to be
aggregated to the little Society. It was this Paschase
Brouet whom St. Ignatius used to call ' the angel of the
Society,' on account of his great purity and simplicity of
manners, which were combined with so high a degree of
Evangelical prudence, that Ignatius did not hesitate to
propose him, after Favre, as Patriarch of Ethiopia. The
last of the three was John Codure, another Frenchman,
a man of most spotless life, born at Embrun, a city of
C 2
20 Good zijorks at Paris.
Daiiphine, on the festival of St. John the Baptist. On the
anniversary of which day he was consecrated to the
priesthood, and on the same festival also he died at
Rome in 1541, being exactly the age of the holy Pre-
cursor. His was the first death in the .Society, and his
soul was seen by Ignatius ascending to heaven accom-
panied by a choir of angels. These three new associates
made their vows on the same day on which the others
renewed theirs, that is to say, on the feast of the Assump-
tion, 1535, and they all renewed them together in the
following year, 1536.
Not satisfied with this, Favre having now completed
liis studies, devoted himself entirely henceforth to the
Apostolic ministry, and to the gaining of souls. One
invaluable gift which he had received from heaven was
a remarkable grace in conversing on spiritual subjects.
He used to fall quite naturally and without any effort
into discourses of this kind, and adroitly stealing into
the minds of his hearers, he gained their hearts and
gradually purified them from sinful and earthly affections,
and drcAv them to the love of God and of heavenly
things. He had besides so skilful a way of conducting
the Spiritual Exercises, that St. Ignatius considered that
there was not his equal in this respect. Partly in con-
sequence of this gift, and partly by the example of his
holy life, Favre worked great good in Paris during the
two years that he spent there awaiting the time fixed for
starting for Venice. He won over many young men of
the University from the path of destruction to better ways,
and was the means of inducing several priests and eccle-
siastics of high dignity to reform their mode of life,
and of inspiring them with great spiritual fervour. It is
enough to mention that when the report got abroad that
he was soon about to leave, an illustrious doctor of the
Sorbonne raised the question whether he would not be
Occupatio7is of the Companions. 21
incurring the guilt of mortal sin by leaving the certain
good which he was doing in Paris, gaining so many souls
to God, for that which perhaps he might do elsewhere,
but which was uncertain. And in order to show that his
opinion was not without foundation, he offered to get
it confirmed and subscribed by all the theologians of the
University.
Favre also kept up this active zeal for souls in the
hearts of the companions committed to his charge. He
frequently assembled them together in the College of
St. Barbara, or in some other retired place ; often he
got them to meet at a frugal and simple meal, and with
holy discourses encouraged them to make trial of their
Apostolic vocation. They, on their part, did not fail
so far as their studies permitted, to labour in the spiritual
culture of their neighbours ; such among them as were
not priests, by means of private conversations and timely
advice ; and Claude Le Jay, Paschase Brouet, and Peter
Favre, by their priestly ministrations, the preaching of
God's Word, and hearing confessions. Thus, from that
early time, they prepared themselves beforehand for the
great things which, by the mercy of God, they afterwards
wrought in different parts of the world, among Christians
and infidels. Catholics and heretics, for the service of
God and His Church.
CHAPTER VI.
Veìiice and Rome.
Before Ignatius left Paris for Spain, it was agreed
among the fathers that they should all meet in Venice by
the 25th of January, 1537, as we have already mentioned.
But as the Emperor Charles V. was making war against
Francis I., King of France, and had already entered
Provence with a powerful army, Peter Favre and his
companions, after consulting together, resolved to hasten
their departure, before all the passes from France into
Italy were stopped. They already knew that their
beloved father, St. Ignatius, had been nearly a year in
Venice, and was anxiously expecting them ; so without
further delay, leaving a few of their number in Paris to
see after their common property, and to distribute the
little they had among the poor, the rest set out on the
15th of November, 1536, for Meaux, where they were all
to meet and begin their journey together. In order to
avoid the scouts of both armies, who were going about
the country, they had to make a considerable detour by
way of Lorraine and Germany, and this occasioned them
many serious inconveniences and dangers. They all
travelled on foot, poorly clad, and with their books and
papers carried in bundles on their backs. The weather
was rainy and cold, as it mostly is in that part of the
country at the beginning of winter, and the roads they
had to traverse were broken up by the heavy rains and
blocked by snow so deep, that sometimes they had to
The Companions at Rome.
wait three days till the passes were open. In the parts
of the country which were inhabited by heretics, they
had also to bear abuse and insults, and in some places
their lives even were in danger. I do not here enter
into particulars, which are related in full length in the
Life of our holy father St. Ignatius.
At length, as it pleased God, after a trying journey of
fifty-four days, they arrived safe and sound at Venice, on
the 8th of January, 1537. Great was their joy at once
more seeing and embracing Ignatius, and especially that
of the three new companions, who had probably only
known him hitherto by reputation. After a short time
of rest, they divided their number between two hospitals,
where they practised the spiritual and corporal works
of mercy, to the. great edification of the people ; and
when the season of Lent approached, they all, with the
exception of Ignatius, set out together for Rome, to beg
for the Sovereign Pontiff's blessing, and to ask his leave
to go to the Holy Land and there exercise their Apostolic
ministry.! They were introduced to the Pope by Dr.
Pedro Ortiz, the representative of the Emperor Charles V.,
and Paul III. not only received them with ever}' expres-
sion of affection, but desired to hear them dispute on
theological questions, in which he greatly admired their
learning and ability. When he heard their request, he
raised his hands and eyes to heaven, and tenderly
blessed them. When they took leave of him, he ordered
seventy crowns to be given to them as an alms, and ga\e
permission to those among them who were not priests,
including Ignatius, who was not present, to be ordained
1 The original rescript of tlie Cardinal Quatnor Sancto7-um, Grand
Penitentiary, still exists, in which faculties are granted to Master Peter
Favre and his companions, for going to Jerusalem and visiting the
holy places, and remaining there as long as their zeal and devotion
shall move them to do so ; also for receiving relics, either to keep them
themselves or to give them away to others.
Deliberations at Vicenza.
by any bishop, under the title of vohmtary poverty and
competent learning. They returned to Venice as they
came, on foot, and begging their way ; and renewed
their vows before Jerome Veralli, the Papal Nuncio, on
the festival of St. John the Baptist, m 1537. Ignatius,
Xavier, Laynez, Salmeron, Rodriguez, Bobadilla, and
Codure were ordained priests.
But the hopes of a passage to the East grew daily
fainter. War had broken out between Soliman, the
Turkish Sultan, and the Venetian Republic, and the
seas were swept in every direction by the two hostile
fleets, so that other vessels were not free to sail to
Palestine. The fathers being thus released from their
first vow, determined to retire to some solitary place,
where they might have time for deliberation, and also for
preparing to celebrate their first Masses with fervour.
Ignatius, together with Peter Favre and James Laynez,.
went to Vicenza, and there spent forty days in intimate
union with God, in the ruins of an ancient monastery,
which they only quitted for the purpose of going into
the city to beg the small supply of bread on which they
lived. When their retreat was over, Ignatius summoned
his other companions to him and proposed that, since
the impossibility of their going to the East was plain,
they should consider what to do in order to fulfil the
other part of their vow. The opinion of each was fully
discussed, and in the end it was agreed that Ignatius,
Favre, and Laynez should go to Rome and offer them-
selves to the Pope, while the rest, dispersed in different
cities of Italy, should give themselves up to labouring for
the good of souls, and wait for the answer from Rome.
In the October of 1537, Favre arrived at the holy city
for the second time. The Pope was delighted with the
offer made to him, and at once appointed Favre Expositor
of the Sacred Scriptures, and Laynez reader of scholastic
Return to Rome. 25
theology in the University of the Sapienza. Ignatius
appHed himself to the work of gaining souls, and of
sketching the first outlines of the Society of Jesus which
he intended to form. As soon as he had thoroughly
formed his plan, he summoned the rest of his companions
to Rome, where they were distributed among different
churches to preach the Word of God. It fell to the
lot of Favre and Xavier to preach in the Church of
St. Lorenzo in Damaso. During the time which was
not occupied in spiritual offices or in the lectures of the
schools, they met together for the purpose of discussing
and considering the main points of the Institute which
were proposed by Ignatius. There is an old book still
preserved in our archives, in which these first resolutions,
made by common consent, are registered, and they are
written in Favre's own hand, so that he may fairly be
considered as the first secretary to the Society.-
But he was not long engaged in these multifarious
labours, for God had opened a wider field for the exercise
of his burning zeal. Indeed, what we have hitherto
■wTitten of his life and actions is nothing to what now lies
before us, furnishing matter for a copious narrative. He
lived only eight years after this time, and in that brief
space he attained such a height of spiritual perfection,
and accomplished so many enterprizes for the glor)^ of
God and the good of souls, as to make it very difficult
for others to equal him in the space of a long life.
2 It has been said that St. Francis Xavier was the first whom
St. Ignatius employed as a kind of official secretary. But the fact is,
that all these early writings are undoubtedly partly Favre's and partly
Codure's, and that there are none at all in Xavicr's hand.
CHAPTER VII.
Peter Favre at Parma.
In the May of 1539, Ennio Filonardi, Cardinal of the
title of St. Angelo, being sent from Rome to the duchy
of Parma as Legate Apostolic of that State, which then
belonged to the Church, requested permission before
starting of Paul IIL, and by means of Ignatius succeeded
in obtaining it, to take with him Father Peter Favre and
Father James Laynez, that they might labour for the
profit of the j^eople by spiritual ministrations and exer-
cises, so as to reform their manners and inspire them
with fervour and Christian piety. On arriving at Parma
the Cardinal wished them both to live with him in the
palace. But they, according to directions given them by
their holy father, refused, and chose the hospital for their
lodging, living on what they begged day by day of the
charity of the faithful. Soon after, Laynez was sent to
work in Piacenza and its environs, leaving Favre alone
in Parma, to bear the burthen of the labours which he
had undertaken, and from which he allowed himself no
rest. He began by preaching the Word of God in the
Church of SS. Cosmas and Damian. At first people
were drawn out of mere curiosity to hear a new preacher
sent from Rome. But very soon they were attracted by
the holiness of his life, the charm of his manner, and
the force of his words, and every day greater numbers
flocked to hear him, desiring to profit by his teaching.
There were numerous conversions of sinners who were
Renovation at Parma. 27
moved by divine grace to change their lives, and who
had recourse to the holy father to set in order the affairs
of their souls, and to obtain his counsel and direction.
At the same time he began to instruct the boys and
girls in the Christian doctrine, which had been neglected
for many years. He exhorted and moved the school-
masters and some priests to do the same, and practise
themselves in this most useful ministration. In some
families there were girls who, because they were approach-
ing womanhood or for other reasons, were ashamed to
come and be taught in the church. Peter stirred up the
zeal of some pious matrons who were highly esteemed
for their virtue and gravity, to go from time to time into
the houses of the citizens, and there teach the rudiments
of the Christian faith.
One of the most efficacious means which he employed
for effecting a reformation of manners, and for forming
and strengthening good resolutions, was the frequentation
of the sacraments. At that time very few persons con-
fessed except at Easter. Thus when Favre succeeded
in inducing a great many to approach the holy mysteries
weekly, a great noise was raised in Parma in opposition
to him : there was one person who even went so far
as to blame his conduct in this respect publicly from
the pulpit, as being more productive of disrespect to
the sacraments than of an increase of devotion. Not-
withstanding this, he remained firm, and continued to
recommend his method, in which he was supported
by the Legate and the ecclesiastical authorities. In the
end, the example of the nobility, with Dona Ippolita
Gonzaga, Countess of Mirandola, at their head, and that
of the most respectable citizens, so encouraged the
people to persevere in frequenting the sacraments, that
Favre himself says that any one who did not cleanse
his soul by sacramental confession at least once a month
28 The Spiritual Exercises.
became a marked man. This pious practice was kept
up throughout the duchy of Parma for a long time.
But Peter Favre's zeal was most wonderfully dis-
played in giving the Spiritual Exercises of St. Ignatius,
in which, as we have already said, he had a remarkable
skill and grace. No sooner did it become knowai what
great fruit had resulted from this means in the case
of certain persons who had put themselves under his
direction, than great numbers, especially of the nobility
and clergy, offered themselves to make the Exercises,
and after experiencing their virtue in their own case,
urged others to do the same, and instructed them in
doing so. Among these was Dona Zerbina, a ver}'
devout lady, who passed for a saint in Parma. She
had been for a long time confined to her bed by
continual and severe illness, and at her desire her
confessor, who had been instructed by Favre, gave her
the Exercises. She found in them so much spiritual
sweetness and consolation, that she could not keep it
to herself, and spoke of it to those who were in the
habit of visiting her. They all afterwards came to
Favre, entreating him to impart to them this wonderful
means of perfection. In this manner the desire of
making the Exercises became general, and we have an
account of more than a hundred persons of all conditions
and ranks who w^nt into retreat at the same time, to
go through the course under Favre's guidance and direc-
tion. He says himself, writing on the subject to Rome
to his dear friend St. Francis Xavier — ' The multitude of
persons who communicate every Sunday here in Parma
and the neighbourhood is incredible. As to the Exercises,
we cannot enter into minute particulars about them, but
I may say that there so many who have made them and
who are giving them to others that we cannot count
them. Every one is anxious to go through them : and
Jerome Doineneck. 29
every priest as soon as he has made them comes out
from them a master, and teaches them to others.' These
are Favre's own words.
There would be matter for a long narrative in the
successive particulars of the results which followed from
Favre's method of preaching, by simple and familiar
explanation of the Spiritual Exercises. Convents and
other religious communities which had become some-
what relaxed and free in their way of life, were seen
to return to the rules of regular observance. Curates,
parish priests, ecclesiastics of every rank, reformed their
lives, and became full of zeal not only for their own
salvation, but for that of others. Men and women of
every age and condition turned from a sinful to a
blameless life, or passed from a virtuous life to a still
better and more perfect. The habit and method of
meditating well on the eternal truths, and on the
examples of the Life, Passion, and Death of Christ,
was introduced among a great number with all the
profit which is the consequence of this practice. In
short, the face of the whole city of Parma was altered,
and could hardly have been recognized as the same
place in rather less than a year and a half that
Blessed Favre spent in labouring there.
The infant Society, too, gained greatly not only in
the high place to which it rose in the esteem of persons
of all ranks, but also by the accession of several men
who afterwards added great lustre to it. The first of
these was Jerome Domenech, canon of the Cathedral
of Valence, who, passing through Parma on his way
from Rome to Paris, made the Spiritual Exercises
under Favre. This was enough to make him at once
give himself up to him as a son and companion. Among
the Italians who offered themselves were Paul Achilli,
who was already a priest, Elfridio Ugoletti, John Baptist
Antonio Criminale.
Viola, John Baptist Pezzani, and Silvester Landini. The
first martyr also of the Society, Father Criminale, came
from among the scholars of Favre. Criminale was a
native of Sissa, a large town ten miles from Parma. He
had come to that city for the purpose of study, and
was introduced by his countryman, Pezzani, who has
just been mentioned, to Favre, under whom he made
the Spiritual Exercises, and then consecrated himself
to God, being ordained subdeacon. Burning with zeal
for the salvation of others, he took Favre with him to
sow the seed of God's Word in Sissa, his native place,
and there observing more nearly the example of his life,
his heart was touched by God, and he resolved to enter
the Society. Accordingly, the following year, he went
on foot as a pilgrim to Rome, and gave himself to
St. Ignatius as a son. Being afterwards sent to the
Indies, and appointed by St. Francis Xavier to the
charge of the Christians of the Fishery Coast, he met^
at the hands of the enemies of the faith, with the
glorious death which he so greatly longed for.
CHAPTER Vili.
/;/ tJic Parmesan territory.
The zeal of the Blessed Father was, as we have seen.
not confined to the city of Parma, but extended to the
towns and villages of the immediate neighbourhood and
elsewhere. We possess five original letters of his, written
during his residence at Parma. The first three, dated
December 4th, 1539, and March 25th and April 7th,
1540, are addressed to Father Peter Codacio and Father
Francis Xavier; and the last two, of the i6th April and
the I St September, to his father, St. Ignatius. One of
them is written from Brescia. The circumstances which
led to his visiting that city were as follows.
Francis Strada, a very young man, not yet a priest, but
exceedingly fervent, and possessing a natural eloquence,
had arrived at Brescia from Siena, where he had been
with Father Paschase Brouet, and where his preaching
had gained him a great reputation. Immediately after his
arrival he began to preach the Word of God in various
churches with unusual fervour and spirit. Great numbers
came to hear him, and many wonderful con\-ersions fol-
lowed ; amongst others, there Avere more than a hundred
young men who agreed together to change their lives
and to serve God faithfully, either in the world or in
religion. Several of them joined the Society ; am.ong
them John Angelo Paradisi, who, soon afterAvards falling
dangerously ill, and desiring to confess to and be con
soled by one of our priests, information of this was sent
Bì^escia.
by letter to Favre, who immediately went to Brescia
and remained there ten days, till the young man had
recovered. He soon made himself known by his charac-
teristic gentleness, and won the hearts of the citizens,
who entreated him to prolong his stay among them ; but
he was not of himself able to make any promise, as
he was at the disposal of the Cardinal Legate of Parma.
They then begged that at least he would intercede for
them that Strada might not be at once taken from
them; and accordingly, on the i6th of April, as soon
as he had returned to Parma, he wrote a letter to
Ignatius, in which he says, among other things, 'As
regards Master Francis Strada, I now repeat what I
before wrote from Brescia, that every one is making
efforts to keep him, so great is the delight of all the
principal citizens in his learning, virtue, and holy life.
They have written to Mgr. Datario, begging him to speak
of this to your Reverence. The Vicar of Brescia also
wishes for him very much, and would also like to have
a priest of the Society to assist him in his spiritual
ministrations. As I could not possibly remain, he has
begged me to make intercession with your Reverence
on the subject.'
Thus he writes^. And even before going to Brescia,
and seeing with his own eyes the fruit which was the
result of Francis Strada's sermons, he had written to
St. Francis Xavier from Parma — ' A good priest, a friend
of ours, has told us that a person from Brescia has
brought news of the immense crowds who go to hear
Master Francis Strada preach, and that the whole city is
in consequence stirred up to great fervour of devotion,
insomuch that more than a hundred of the principal
1 St. Ignatius received Favre's mediation favourably, and satisfied the
wishes of the citizens by sending to Brescia Claude Le Jay, one of his
earliest companions, who, together with Strada, continued to reap a
rich harvest of souls.
Letter from Panna,
citizens of Brescia have resolved to serve (iod with their
whole heart
He had often promised in his letters to give a minute
report of all the good which, by (lod's goodness, had
l)een effected at Parma. But he was so oppressed by
incessant labours that he was only able to do so very
superficially, just as he was on the point of setting out
for Germany. We shall here quote his letter to the
Society at Rome, translated from the original Spanish —
' May the grace and love of Christ our Lord be with ns
always.
' As I fear that I shall not have time for writing any
more letters from this city of Parma, I will go a little
into detail in this. And as to the plentiful harvest that
has been reaped in this evangelical field, I will just say
tliat it is a thing of frequent occurrence to see persons
come every day to the Hospital where I am to confess
and communicate. As a rule, a good number commu-
nicate every Sunday; and many of them are men and
young students. I say nothing of the other parishes of
the city in which this good custom has been introduced
by several priests who went through the Spiritual Exer-
cises during the first days of our residence in Parma, and
who then became masters in them and have greatly pro-
pagated their use. Thus, even teachers in the schools
have given them to such of their scholars as are most
capable of making them. There are also some married
ladies who make it their business to go from house to
house to instruct the young girls who cannot freely come
to the church. It would be impossible to say how much
fruit has been obtained by these means in Parma and its
neighbourhood. Neither can I express what good has
been done in the city and neighbourhood outside it by
means of frequent confessions. It is enough to say
D
34 Letter from Parma.
that no one is now considered to be leading a good
life unless he goes to confession at least once a month.
In one little village more than three hundred persons
Avent to communion on the feast of the Assumption.
Canon Jerome Domenech will tell you by word of
mouth better than I can write how many priests, and
of what quality, have been moved by the Exercises to
lead good lives, and how they have not only persevered
in virtue, but have induced others to do as themselves.
Much of this fruit is owing to the sermons, which are
given not only by us two, but by three or four other
priests, who, having made the Spiritual Exercises, have
given themselves up to the work of spreading God's
Word in the country about. Already ten or twelve of
the most populous villages in the Parmegiano have
returned to the way of salvation. I say nothing of the
fruit which has been gained at Sissa, where there is a
good priest named Orlando, who has devoted himself
entirely to hearing confessions, catechizing children, and
preaching on all festivals in three or four different places
successively. The lady of the manor there, together
with other noble ladies, has been to confession regularly
every week from the Epiphany till now. And her
husband also, hearing that I was about to leave, des-
patched a messenger begging me to go to Sissa, that I
might hear his confession. The noble Pallavicini family,
who live in a place at no great distance, made the same
request to me. There is a lady named Giacoma,- who
has an income of about five hundred scudi, besides her
dowry, and she has offered voluntarily to spend all that
she possesses in good works prescribed by me. This
lady, having heard about a week ago of my approaching
2 This lady appears to be Giacoma Pallavicini, to whom St. Ignatius
wrote on the 17th February, 1554, praising her for the good and hol\-
desires with which God had inspired her.
Congregation of Priests. 35
departure, went to the house of the lady Laura, who is
the most distinguished matron in the city, and a relative
of the Pope, begging her, with tears in her eyes, to write
to the Lord Cardinal of Sta. Fiora to use his influence
with his Holiness» that I might not be removed from
Parma. 1 know that there is a great deal of stir in the
city on the subject, and that the Pope has been written
to. I do not take any part myself, you may be sure,
in these matters. I beseech the Divine Goodness that
the more we are separated in body the more we may
be united in spirit ; and so it will be if we pray to the
Spirit of the Lord, Who fills the whole earth, to direct
us all according to His most holy will.
' Peter Favrè.
' Parma, the ist of September, 1540."
By way of rendering permanent the rich harvest which
had been reaped at Parma, Peter established a congre-
gation of excellent priests, his spiritual disciples, the
object of which was to attend incessantly to the salvation
of souls and to promote those exercises of devotion and
piety which he had introduced. Besides this he formed
another, consisting of laymen, to whom he gave very
wise rules for their increase in number and in fervour.
This congregation continued to flourish for many years,
to the great profit of the city. In perpetual remembrance
of its founder, there was placed on the fagade of the
church belonging to it a stone bearing the following
inscription, which we translate from the Latin — ' This
oratory, dedicated to St. John the Baptist in honour of
his decollation, belongs to the Congregation of the most
Holy Name of Jesus, erected by Father Peter Favre,
eldest son of St. Ignatius, founder of the Society of
Jesus, for the greater glory of God and the salvation
of souls.'
D 2
Peter s illness.
Peter's strength gave way under such great and inces-
sant labours, and he fell sick. He was confined to his
bed for three months; and while he was in that state,
(rod, ever liberal of His graces to His faithful servants,
visited him, pouring into his soul the most sublime
sentiments and indescribable spiritual consolations. The
citizens came to see him very often ; and he, thinking
nothing of his own state of suffering, was always ready
to receive everybody, to hear their confessions, and to
strengthen their good resolutions by his holy counsel.
So that it may be truly said that even in his sickness
he did not cease to work for the glory of God and the
salvation of his neighbour. It seems that at this time
his devoted followers would not allow him to remain
in the hospital. The_y succeeded by their entreaties in
having him removed to a private house, where he could
be better nursed, and where also it was more convenient
for his penitents to visit and converse with him. He
mentions this himself in his ' Memorial,' thanking God,
and saying, ' Remember also how greatly I am indebted
to Master Laurence and Master Marino, in whose house
I lay ill and had so many good opportunities granted
me.'
CHAPTER IX.
Rules for the Congregation of the Name of Jesus.
As soon as his health was somewhat recovered, Peter
Favre was about to resume his ministrations with
redoubled energy, when he had orders from Rome to
prepare to go to Germany v/ith Dr. Pedro Ortiz, Ambas-
sador of Charles V. As soon as the news spread in
Parma, all the inhabitants were greatly troubled. Some of
them, men of influence, wrote letters, as has been before
mentioned, to Paul III., humbly entreating him not to
call away from them so dear a father and so fervent a
minister of the Gospel. But the Pope, looking rather to
the general good of the Church than to that of one par-
ticular city, remained firm, and repeated the order for
his departure. Then all pressed round Favre, particularly
the numerous associates of the Confraternity of the Holy
Name, which he had founded, entreating him to leave
them some rules for their direction. The holy man con-
sented, and wrote down full instructions for their manner
of living and working, which we shall follow Orlandini in
translating, as they may be useful, not only to societies
of the same kind, but to all good Christians.
' I would not have you misled by the false notion, that
in order to grow in godliness you require any sustenance
other than that which has heretofore served to maintain
you therein. Such was not the opinion or teaching of
the philosopher, who, treating of bodily aliment, asserts
38 Rules for the Co7igregation
that the substances suitable for the nourishment of our
bodily frames, avail likewise for the increase of the same.
Taught as you have been, by your own experience, that
the holy exercises you are wont to perform are most
efficacious in fostering the spirit of piety, you must needs
be convinced that they will be of no less use in forwarding
its increase. Among these you will ever chiefly prize
the frequent partaking of that heavenly Bread, the souVs
choicest food, whence the angels and spirits of the
blessed continually draw their nourishment. This Bread
is far more necessary for the life of the soul than that we
daily break for our bodily sustenance. You will, in like
manner, value your devout practices, such as calling
oneself daily to account, getting rid of sin by confession,
meditating on the things of God and the truths that
concern salvation, and, lastly, assiduity in works of
mercy. If by these several practices you have made
any progress in self-knowledge, or in the love of God and
your neighbour, be assured that, in order to advance
in the ways of Christ, you must persevere in these
works with ever increasing fervour and diligence.
'Your daily life may be ordered as follows — Every
evening, before retiring to rest, kneel down, and think
over the four last things : the day of death, the final
Judgment, the pains of hell, and the glories of Paradise.
And I should like you to give as much time to medi-
tating on one or other of these things, as it would take to
recite three times the Pater 7iostcr and the Ave Maria.
After this, pass in review your spiritual condition, making
your examination on all the actions of the day; and
after rendering due thanks to the divine mercy for
favours received, be truly penitent for the sins you have
committed, and resolve to confess them at a given time,
and to a particular confesssor. For this is a kind of
spiritual confession, when a man finding out his sins.
of the Name of Jesus. 39
accuses himself of them before God witli due sorrow,
and with a firm resokition to confess them to the priest
on an appointed day. Lastly, you must pray God to
give to you and all the living a quiet and peaceful night,
and to the dead who are in purgatory, pardon and relief,
reciting three Paters and Aves for this intention.
' The same prayers in kind and number you must say
on the following morning, that God may keep you and
-all living men from all stain of sin that day, and may
give to the departed some relief from the fires of pur-
gatory. If you have time, you may, before your crucifix,
or during Mass, meditate on some point of the life of
Jesus Christ, with the desire to conform your life and
conduct to that great Model. After the priest has
consecrated the Body of Christ, or when he elevates
It in sight of the people, ask Ciod to grant you the
cure of your impurities and tribulations, and the graces
you desire, such as fortitude of mind, the knowledge
of yourselves, mutual fraternal charity; and, lastly, that
hunger and thirst after justice, which is one of His
most precious gifts. You must also ask Jesus Christ
to visit your soul in spiritual communion ; and this
manner of communicating will increase within you a
certain hunger after this sublime mystery, while your soul
rejoices, both in the remembrance of having received it
not long ago, and in the hope of soon doing so again.
This spiritual communion will be an excellent prepara-
tion for the Sacrament of the Eucharist, just as the
spiritual confession, of which I have spoken, is for the
Sacrament of Penance. Nevertheless, I wish every one
to keep looking forward to the day, even while it is still
distant, on which he is to cleanse his soul by confession,
and to nourish it with the food of heaven. Wake up
. and renew daily in your mind the thought of this sacra-
ment, arranging your time in such a way that you may
40 Rnles /o7' the Congregatio7i
spend some of the days in thanksgiving for having
received it, and the others in preparation for receiving
it again. In this way, it will be clearly seen that you
honour and reverence these holy and venerable mysteries :
otherwise there will be danger either of your not preserving
this heavenly food within you, as you ought, or of your
not receiving it with becoming eagerness of desire. Do
not be wanting to yourselves in this matter, and endeavour
to receive these holy sacraments at least once a week.
' Now, with regard to other devotions, such as prayer,
meditation, and the like, take care to direct them accord-
ing to the following intentions, either to all, or to any-
one in particular. First to the glory of God and of the
saints, then to the good of your own soul, and lastly to
the profit of others ; thus you will every day by means of
these pious duties progress in virtue, such as humility,
patience, j^rudence, and others like these, rendering
yourselves by their means more fit to do good works.
You will grow in the knowledge and love of God, your
charity to men will be increased, and so advancing
steadily, as by certain steps, in the spiritual paths, you
will surely and safely proceed along the way of salvation.
'As regards the affairs of this world, and everything con-
cerning the body, you must so regulate your thoughts and
intentions that all your bodily occupations and exertions
may be directed to the glor^- of Ciod, your own spiritual
good, or that of those for whom you are outwardly labour-
ing. Strive therefore that, working or resting, God may
be your first motive, then your own and your neigh-
bour's salvation, and afterwards the welfare of your bod\'
and of that of others ; and last of all, the care of your
family and whatever may be judged needful for the life
and sustenance of the body. Thus there will be no con-
fusion or disorder in your life, so long as worldly goods
are made subservient to the body, the body to the soul.
of the Name of Jesus. 41
the soul to God ; if your gains are made with a view to the
necessities of the body ; if the health of the body is con-
sidered with reference to the salvation of the soul ; and if
the aims of your soul are always guided by the rule of the
eternal law. This last then must be the first thing from
which you start, and your duties must be arranged in this
order : your first duty is to your soul, and then other
things may come, always remembering that the good of
the soul is to be the final object in everything. We
must not be like those who think that they ought to
begin from family cares and the interests of the body,
and that when these things are set in order, they will
find it easier to attend to their spiritual concerns. In
the same way as regards your neighbour ; you should,
as far as possible, consider his soul before your body,
so that, supposing it were in your power by the use of
one and the same means to save yourselves from the
death of the body, and him from that of the soul, you
should far more readily think of the danger of the latter,
than of the destruction of the former. If you observe
this order in your actions, you will easily obtain that
perseverance in leading a good life, which you desire."
CHAPTER X.
The Diet of Worms.
We must now relate the cause which obliged Blessed
Peter Favre to leave Parma and go to Germany, there
■to begin a new kind of apostolate, fighting against the
Lutheran heretics and leading back into the right way
■those Catholics who had strayed from it. It was now
for many years that Dr. Peter Ortiz, in the name of
the Emperor Charles V., had been in Rome, pleading
the cause of Queen Katharine, who had been unjustly
divorced by Henry VIIL, King of England. On the
failure of the efforts made by the Pope and others to
arrange this affair, Ortiz was recalled to Spain, but with
an order to go first to Worms, and there assist at a con-
ference which had been already announced to take place
between the Catholics and Protestants. Ortiz, a man
of great piety and judgment, not wishing to undertake
so very serious a charge unless he were accompanied by
a good theologian and faithful counsellor, made request
to Paul III., and through him obtained from St. Ignatius
Father Favre to go with him. Favre, as soon as he
received notice from Rome, broke off in mid career all
his labours in Parma, and set out with Ortiz for Worms,
where he arrived on the 24th of October, 1540. In the
September of that year the Society of Jesus had been
approved and confirmed as a religious order by Apostolic
authority, and Father Favre was the first of its members
who set foot in Germany. So God ordered it, that it
Disptttants at Worms. 43
might fall to the lot of a man eminent both for learning
and sanctity to make the Institute known, and thus to
inspire princes and prelates with a desire to receive the
Society into their states and dioceses. So that the five
provinces which it afterwards possessed, and the nume-
rous houses and colleges which were founded in that
vast country, w^ere in great measure due to the virtue
and merits of this truly apostolic man.
Eleven heretics and eleven Catholics were already
met at Worms to dispute on religious questions. Out
of the latter, three were evidently inclined to the
Lutherans, and the other eight were either wxak or
suspected. Thus the enemies of the faith, divided in
opinion as they were among themselves, but thoroughly
united in the matter of hostility to the Church, were
already triumphantly shouting victor^'. In the private
houses all about and even in the pulpits of the churches
they were disseminating fearlessly their errors, openly,
with public challenges, defying the Catholic party to
combat; and, because their opponents, either from
disunion or fear of defeat, did not answer the challenge,
boasting with intolerable arrogance, to the disgrace of all
religion. The leader and chief support of the heretics
was Philip Melancthon, then a young and fiery-spirited
man, who, puffed up with conceit, had passed from the
school of humanities, which he taught, to the professors
chair, as a teacher of false theolog}'. Favre's arrival put
the good Catholics into fresh heart, for they hoped, that
once confronted with the heretic, as he desired and
requested to be, even if it were only in a private con-
ference, he would soon quell his audacity. But Antony
Perrenot de Granvelle, who presided over the conference
in the Emperor's name, could never be induced to
consent to this. He was one of those men whose
only idea of prudence is to give and take time ; and
44 Timidity of the Catholics.
who, while waiting for what they call a favourable
opportunity, let the mischief have free course without
taking the least trouble to check it effectually. He
fancied that the opposite party might be gained by
patient toleration and soothing attention, and was afraid
of making them still worse by irritating them. With
this object he had strictly ordered the eleven Catholic
disputants to exercise the greatest moderation, and to
discuss the points of controversy only in writing, and in
a tone and letters full of respect. As for Favre, though
he pledged and bound himself to keep within proper
limits, he not only refused his consent to a dispute
between him and Melancthon, but would not even
allow him to teach the elements of the Catholic faith
to the children, for fear that the Lutherans might thence
take excuse for greater violence.
But it will be better to hear what Favre himself says
in a letter to the fathers in Rome, dated the 27th of
December.
' As to the conference,' he says, ' I cannot say that,
so far, any good whatever has been done. Not a
single Lutheran, either belonging to Worms or who
has come thither from other places, has abandoned his:
errors through the efforts of those who are assembled
here for their conversion. Meanwhile it is evident that
they are gaining ground, and the right cause losing it ;
for three out of the eleven Catholics opposed in the
conference to eleven Lutherans have agreed with the
heretics in several articles, and some of the remaining
eight are wavering before the fight begins. . . . Many
of these doctors were anxious that I should have a
meeting with Melancthon, saying that it was better for
me to see him than the others, who show that they have
certain reserves on the controverted points. To tell the
Timidity of the Catholics. 45
truth, I am conscious of good desires which have been
awakened in my heart as to the matter ; but I do not
like to do anything against the judgment and opinion
of the presidents, and they will not allow any viva voce
dispute with the heretics, for fear that it might hinder
the good progress of affairs. For this reason Dr. Ortiz
also has desired me to refrain, although his private
inclination is the other way, knowing that, with the
help of God, I should not be likely to argue with them
out of a spirit of contradiction, nor by exasperating
any one to hinder the good which is hoped for. The
presidents think it l>est for the eleven Catholics to reply
in writing to the articles of the Protestants, and to discuss
the points which they can or cannot yield, with courtesy.
Up to this time, however, no answer has been given, on
account of their want of union among themselves, and
this furnishes the Protestants with a good argument for
becoming more confirmed in their opinions. For, however
much they may differ in certain ways of thinking, they
are all agreed in receiving the Confession of Augsburg
and the Apology of Melancthon, and consecjuently in
attacking the Catholic faith." 1
In another letter, dated J-'^nuary 1st, 1541, he adds —
' The Catholic doctors have at last sent in to the
presidents their answers in writing to the Protestant
articles, but there has not been any meeting with them.
This does not satisfy our adversaries ; they would like
to dispute man against man, with the eleven Catholics,
and only with them ; for they are in hopes of gaining
them all over to their side, as they have gained the first
three, and in a measure unsettled the rest. Besides,
they want to protract the whole thing, and meanwhile
^ Autograph letter.
46 Decay of religion.
to get together the German princes and detach them
from the Roman Church and from the spiritual authority
of the bishops. ... I have no confidence in the success
of this plan for bringing back Germany to the unity
of the faith. . . . These Protestants pretend that all
that they desire is the reformation of the Church ;
and there are too many people ignorant and stupid
enough to believe them, even when they are seen to
profane the sacred images and to destroy the altars
in the churches ; besides forbidding private Masses
and denying the worship of the saints. It is really
a melancholy thing to see the blindness which has
fallen upon this nation. '-
As there was no possibility for the holy man to deal
directly with the heretics, he turned his attention to the
task of doing good to the Catholic laity and clergy,
more particularly the latter. And indeed the need of
it in both cases was so pressing, that it is sad to hear
the account given of it by Favre himself ' I can only
wonder,' he says, ' that the number of the heretics is not
ten times greater than it is, since a bad life naturally
leads to a false belief. The apostasy of so many
countries, the rebellion of so many cities and provinces,
is to be attributed, not to the garbled Scriptures, not
to the plots, open or secret, of the Lutherans, but to
the scandalous lives of the clergy. Would to God that
there were in this city of Worms but two or three priests
not living in concubinage, or guilty of other public and
notorious crimes I I feel convinced that if even those
two or three possessed a little fire of zeal for the salva-
tion of souls, they could do what they liked with this
simple people. I speak of cities which have not as yet
revoked the laws, abandoned the customs, and shaken
2 Autograph letter.
Favres work at Worms. 47
off the authority of the Apostolic See, but where those
who are bound by their sacred calHng to inspire the
heretics with the desire of being Christians, are the very
l)ersons whose l)ad hves occasion the CathoHcs to turn
Lutherans.'
Notwithstanding all difficulties, he devoted himself
with fervent zeal during the time (little more than two
months) that he spent in Worms to confirm the faith
of the Catholic laity by his sermons, and by private
exhortations to heal the wounds of the clergy. He was
])0werfully seconded in his efforts by the dean, who was
at the same time Inquisitor and Vicar General of Worms.
Left, as he had been, almost alone to defend the cause
of God and religion, he had done his utmost to stem
the torrent of impiety and corruption, but finding himself
deserted by every one, and deprived of advice and
succour, he was on the point of going away and leaving
his wretched flock a prey to wolves. Favre encouraged
him to remain, and persuaded several persons whom he
had previously brought to a better mind, to cooperate
wnSh. the Vicar for the common good.
He had, besides, a great deal to do for the spiritual
advantage of the courtiers and attendants of the princes
assembled at Worms : and he himself mentions in his
letters the gentlemen attached to the service of the
Minister, de Gran velie, of his son, the Bishop of Arras, of
the Papal Nuncio, John Morone, and others who followed
his counsel and direction in spiritual things. And the
fruits of these labours of his were all the more abundant
for their not being showy and conspicuous ; and he says
distinctly that he had in his heart a strong feeling of
affection for the German nation, and a great confidence
that in time the Society would do a great work there,
adding these words — ' I have no doubt whatever that
these interior feelings of mine proceed from some great
48 Favre at Spires.
good which our Lord has in store for this country and
people.' Subsequent events proved the truth of this
prediction.
CHAPTP:R XI.
Spires and Ratisbon.
On the i6th of January, 1541, Father Favre left Worms
with Ortiz, and went to Spires, whither the conference
was transferred, the eleven being reduced to one on
each side — Melancthon for the Lutherans, and John
Eckius for the Catholics. There he witnessed the second
utterly unprofitable dispute on original sin, which had
to be broken off after three days (during which time
nothing was settled), and everything was put off until
the General Imperial Diet, which was to be held at
Ratisbon in April.
In these journeys, the holy man, as he has left us in
writing in his ' Memorial,' began to use a method of his
own for keeping himself constantly united to God by
means of prayer, partly mental, partly vocal, which he
afterwards continued and added to during the rest of his
life. And before going further, we may here explain
this method for the instniction of others, together with
other particulars connected with his Apostolic journey-
ings. No sooner, then, did he catch sight in the distance
of the walls or tower of any hamlet, village, or city, than
he raised his heart and mind to God, affectionately
invoking first the archangels to whom were committed
the protection and guardianship of the place, and then
all the angels who had charge of its inhabitants, and
lastly, Jesus Christ, the Redeemer of them all. He gave
Devotion to GiLardiufi Angels. 49
them most humble tlianks for the benefits bestowed
upon the bodies and souls of those persons, and
besought them to enlighten their minds with holy inspi-
rations, and to inflame their hearts with divine love ; to
confirm the strong, to support the weak, and to raise up
the fiillen. He especially commended to them the sick
xmd the afflicted, the persecuted, the poor, the dying
and the dead, asking for them health, comfort, succour,
patience, and refreshment. He found out what saints
were venerated as patrons of the different places as he
passed on, or whose bodies lay in the churches dedicated
to their names, and he invoked them from a distance,
lovingly commending the welfare of the citizens to their
care. So, on seeing the mountains, hills, farms, and
lands which he passed on the road, he gave God thanks
for their lords and owners, begging pardon for those who
were guilty of ingratitude to God by abusing the gifts
which He had mercifully given them. On arriving at
inhabited places, he visited the Blessed Sacrament, then
the churches of their holy patrons, and renewed his
prayers for the souls of others, adding a petition for
strength, energy, and zeal in advancing the honour and
glory of God.
He himself bears witness to many very special graces
and benefits which he obtained from God for himself
and others by means of this method of prayer, especially
by devotion to the guardian angels of places ; saying
that he had thus escaped many serious and mortal perils,
many plots and snares of heretics who sought his life,
and obtained the signal conversion of apostates, unbe-
lievers, and hardened sinners. Hence it became his
custom to recommend this devotion to the ministers of
the Gospel, and to all with whom he had intercourse ;
as St. Francis of Sales afiirms, who practised it himself,
and thus speaks of it in the sixteenth chapter of his
E
50 Favres zuay of travelling.
Introduction to a deiwut life — 'The great Peter Fa\Te,
passing through this diocese of Geneva, in which he was
born, on his return from Germany, where he had achieved
great things for God's service, related, that in travel-
hng through several heretical districts, he had received
numberless consolations by means of his custom of
saluting the guardian angels of whatever parish he came
to. Of this he had had sensible proof, both in their
delivering him from the plots of the heretics, and in
making a great number of souls pliant and well inclined
to receive from him the truths of salvation. And by
relating this experience of his own he so greatly recom-
mended the practice to others, that a lady who was then
young told me, four years ago, with great feeling, that
she had heard it spoken of by Favre himself, when she
was young, sixty years since.' And in the Process which
was made at Thonon, in 1596, the same thing is attested
by a noble lady. Dona Wilhelmina of Arenthon, of whom
we shall have to speak in due course.
As to his way of travelling, he went mostly on foot,
carrying the bundle of his writings round his neck.
He had made a vow never to take any payment or
compensation for his spiritual ministrations ; and this
was afterwards made a rule in the Constitutions by
St. Ignatius. All his provision for sustenance, there-
fore, was his trust in God, and the charity of the faithful.
At night he used to retire to take a brief repose in the
hospitals ; and in places where there were none, he went
to some house or small inn, always choosing one of
the poorest and meanest. When it chanced that he
had to stop for a short time at any village or hamlet,
he took the first opportunity of speaking publicly and
privately on sacred subjects. The religious communities
to whom he was already known by reputation vied with
each other in eagerness to hear him, and sometimes
spiritual conversation. 51
begged him to turn a little out of the way to console
them. In one place he preached two or three times to
different congregations ; and we are told of some famous
abbey in Germany where the lord abbot and all his
monks, after hearing Favre deliver an extempore dis-
course on religious perfection, were so impressed, that
after vainly trying to induce him to stay a little longer,
they insisted on accompanying him for a good distance,
with many marks of reverence and affection, till he was
again on the main road.
But, apart from incidents like this, the holy man was
so filled with the Spirit of God, and with a burning zeal
for souls, that he might be described as sowing the seed
of the Divine Word during the whole of his journey.
Whomever he fell in with by land or by sea, in inns or
private houses, everywhere and at all times, he was always
on the watch, always at work to gain souls for God. From
everything he saw, from everything that happened, from
everything that turned up in conversation, he took at
once occasion to speak of spiritual things ; and he did
this not in a forced or studied manner, but so naturally
and appropriately, that nothing could seem more fitting
and timely. He used to say in his humility, and we
record it to his honour, that he was the broom of God's
house, always employed in sweeping the floor — that is,
in cleansing sinners from the stains of sin. He used to
add, that all the sons of the Society ought to be the
same, because their vocation obliges them to occupy
themselves in every possible way with the salvation of
their neighbour. And as he was gifted both by nature
and grace with an incomparable power of sweetly and
powerfully winning all hearts to himself, these accidental
meetings were invariably followed by great conversions.
Once as he was travelling from Parma to Rome to join
Dr. Pedro Ortiz, he was overtaken by the night between
E 2
52 Adventure zvith highway meii.
Florence and Siena, and not being able to find any place
of shelter, he turned a little out of the way, and going
up to a poor labourer's cottage, begged the peasant who
lived there to take him in. A few hours later, a party
of sixteen highwaymen came unexpectedly to the same
place, and ordering supper to be got ready for them,
ate and drank voraciously, diverting themselves, as low
people of that brutal sort will do, with very indecent
talk. Favre was sitting silent in the chimney corner,
with his heart and mind fixed on God, thinking over
what he should say in case these wretched men spoke
to him. By and bye, one of them, irritated at his silence,
said — 'Now, you stupid priest; what are you about?
Why don't you share in our merriment ? W'hat are you
thinking about, sitting there sad and silent ? ' Then the
holy man, turning full round on them, answered, with
his face full of compassion and also of love — ' I am
thinking how sorrowful a thing is the merriment of
sinners, who are the enemies of God ; and this fire, by
which I am sitting, brings vividly before me the hell to
which those wretched men are already condemned for
their wickedness. I am thinking hov»^ they,' who have
no certainty of living another moment, and are in danger
every instant of falling into that abyss without any hope
of coming out again, can nevertheless go on laughing
and rejoicing and boldly offending God, without restraint,
as if it were all nothing. Reflect, dear brothers, that the
divine justice may strike you with its chastisements when
least you expect it ; and that if once you lose your souls,
they are lost for ever.' And then he went on, pointing
out the danger they were in of everlasting damnation,
and the way of escaping it, by leaving the bad ways in
which they were living, and turning to God with true
penitence. And he said it all with such fervent zeal
and such affectionate tenderness, that those poor wretches
Ratisbon. 53
were filled with compunction, and all sixteen repented,
and resolved to lead a new life, beseeching Favre to
hear their confessions at once, and reconcile them to God
on the spot. And all that night was spent by the blessed
father in a holy joy of spirit over the treasure he had
gained in those lost souls. Other occurrences like this
happened in the course of his travels, which we shall
relate from time to time in due order. It is now time to
resume the thread of our narrative.
CHAPTER XII.
Peter Favre at Ratisbon.
There were already assembled at Ratisbon, to be
present or to vote at the Diet, great numbers of the
German princes and prelates, the delegates of the free
cities, the ambassadors of kings, together with the flower
of the Spanish and Italian nobility, whom the Emperor
Charles V. had brought with him. The two nuncios,
John Morone and John Pozzi, were there to represent
the Pope, with Cardinal Caspar Contarini as legate
extraordinary. Those chosen to take part in the con-
ference on religious questions were, on the Catholic side,
John Eckius, Julius Pflug, and John Cropper, Archdeacon
of Cologne ; and their three Lutheran opponents were
Philip Melancthon, Martin Bucer, and John Pistorius.
The propositions and the answers were put in writing,
and copies of them were distributed everywhere, to the
great scandal of the faithful, who saw there the most
essential articles of the Catholic faith impugned and
denied.
54 Favre at Ratisbo7t.
Peter Favre was more grieved at this than any one.
Writing on the subject to St. Ignatius, he says —
' It pierces my very heart to see so great and noble
a country of Europe as Germany, where the kistre of
rehgion and the incomparable dignity of the churches
and clergy were formerly the glory of Christendom,
threatened now with total ruin, and to find that so great
and wise an Emperor, with all his Ministers, and so
dignified a body as this Diet, are utterly powerless to
check this \vreck of the faith, or even to re-establish the
poor remains of this Church.'
Nevertheless, desiring greatly to oppose some barrier
to the mischief which was threatening to burst, he was
divinely inspired to adopt a course which reason and
experience showed him to be, perhaps, the only way
likely to be successful. This was to induce the more
influential Catholics to amend their lives, so that, having
inflamed them with a zeal for God's glory, he might
encourage them to cooperate for the help and defence of
religion. With regard to the heretics, seeing that the
only result of disputes and conferences was to make them
more obstinate in their error, he resolved to attack and
conquer them by gaining over their perverted will, con-
vinced that if this were conquered the intellect would
follow, being darkened more by vice than false doctrine.
As to the Catholics, he had already begun to work
upon many of them, both at Wonns and Spires. The
Dean of St. Martin's, at Worms, had only been able to
finish the first week of the Spiritual Exercises, as Favre
was on the point of departure, yet even this had so
impressed him that he could not sufficiently praise the
holiness and excellence of this means of grace, and ^\Tote
letters to the Bishop of Spires in hearty commendation of
it. Favre, writing from Spires to the fathers in Rome,
on the 23rd of January, says —
Frtiit of the Exercises. 55
* I think no one was more grieved and troubled at
my departure from Worms than the good Dean of
St. Martin's, who had begun the Spiritual Exercises, and
had scarcely finished the first week. He has, by God's
grace, so profited by this that he is burning with zeal to
soften the hearts of others, which are as hard as stones.
There are many such in this city of Spires, to whom he
has written about our concerns, and who, in consequence,
have a great wish to make the Exercises. He has also
written to the bishop here, who is one of the princes of
(rermany, and very well disposed. I have spoken to
him several times, describing our manner of life, with
which he is much edified. Last Thursday, he invited me
to dine with him, when there were present the Duke of
Bavaria and the Archbishop of Treves, and he afterwards
sent to me his vicar general, whom, judging from our
conversations on spiritual subjects, I consider very
desirous of making the Exercises. I cannot, however,
begin them, or undertake anything solid, as our departure
for Ratisbon has just been fixed. However, as his
lordship the bishop is to be there with the other German
princes, it will be possible to take up the affair again,
and to cultivate these good dispositions.'
Dr. John Cochleus also, an exceedingly learned man,
and theologian to the King of the Romans, having heard
Favre discourse on the difference that there is between
the knowledge and the relish of divine things, was quite
beside himself with delight. ' I am full of pleasure and
joy,' he said, ' that there are such people as masters of
affective theology.' He afterwards made the Spiritual
Exercises under Favre, and came out such an altered
man, that instead of a scholar he became a master in
the art, and gave them to the Bishop of Meissen and to
others of equal dignity. These men and several others,
first by letters, and then by word of mouth after their
Prelates and nobles.
arrival, raised the reputation of Favre's sanctity to the
greatest height in the Diet of Ratisbon. Hence the
majority of those princes and noblemen applied to him
for counsel and direction in matters concerning their
souls. In this manner, he opened a regular spiritual
school in Ratisbon, and one or other of these great
persons was so continually coming to him, that he had no
time for saying the divine office except by cheating himself
of his night's rest. To mention a few of those who were
most constant in visiting him. There were D, Jerome
della Cerda, son of the Duke of Medina Coeli, D. Juan
ISIanriquez, brother of the Duke of Najara, D. Sancho
of Castille, D. Francis of Toledo, D. Juan of Granada,
and the regent Figueroa, all of whom were Spaniards :
and of the Italians, the two Apostolic Nuncios, Morone
and Pozzi, the Bishop of Girgenti, the Marquis of
Terranuova and his two sons, the Count of Mirandola
and his son, and Prince Camillo Colonna. Ortiz also
introduced to him Charles III. of Savoy, called "the
Good," who inquired whether he were one of those
priests who went about the world after the manner of the
Apostles, for the purpose of doing good to their neigh-
bours. Favre gave him a brief account of the Institute,
and the Duke was much delighted with it, and was lavish
of courteous and kind words and acts. Afterwards he
chose Favre for his confessor and spiritual father, never
letting a day pass without hearing him discourse for an
hour on the things of eternity. The same thing was done
by the Ambassador of D. Juan, King of Portugal, and
D. Sancho of Castille, whom Favre calls his eldest son in
that Court.
But it was in the German prelates and ecclesiastics,,
who were there in great numbers, that the holy man
strove most to kindle a more fervent spirit of Apostolic
zeal. He placed before their eyes the melancholy
Resìilts of Favres work. 57
condition into which rehgion had fallen, and the obli-
gation laid upon them to use every means for defending,
supporting, and advancing it. And as his manner of
doing this was both most sweet and most forcible, he
induced them to promise this with all their hearts, and,
after returning to their churches, to keep their promise,
of which they gave signal proof in instructing and
reforming the clergy and laity. These good desires and
magnanimous resolutions were, in a great measure, the
fruit of the Spiritual Exercises, which, being handled by
FavTe with his usual incomparable ability and address,
always produced wonderful results. He began by giving
them to a few persons privately, then to several together,
and at length the numbers of clergy and laity of all ranks
so increased, that not being sufficient for the work by
himself, he asked to have ten of the Society to help him.
' I can say with truth,' he writes to St. Ignatius, ' that if
ten others of the Society were here we should have
quite work enough to do in accordance with our Institute.
Dr. Ortiz would like a hundred of us, as he says there
would be plenty of employment for them all in this
Court. You may imagine, therefore, how incessantly
I am occupied here, principally from having to converse
with numerous princes, each of whom would require a
much better workman than poor Favre.'^ But whatever
he may say out of humility to himself, the fact is that
every one in the Court was speaking of the sudden and
thorough changes from evil to good, and from good to
better still, which were seen to result in those who had
gone through the Exercises. Many persons, indeed, not
being able to guess at the cause, openly accused FavTe of
magic and witchcraft. When he heard this, he was very
glad, hoping to be accused of these arts by the heretics
before the Diet, for he did not doubt that if he should
1 Autograph letter, May 23, 1541.
58 Nuremberg.
have to give an account of himself before that great
assembly, and to explain what kind of magic it was that
was practised in the Exercises, he should be able to
bring over the most stubborn and obstinate, and therefore
the most in need of help, to make proof in themselves
of what they could not understand in others, and in this
way he hoped to gain over many even of the heretics.
But without this opportunity he really did gain several,
partly by private conversations, and partly by the Exer-
cises. He made it his aim to win their affection, and
then taking their souls, as it were, by surprise, to discover
and heal the sores which sin had made there. And it
frequently happened that, after breaking off evil habits
and emptying their hearts of sinful affections, they found
their minds at once cleared of doubts and errors. On one
occasion, when he was sent for to Nuremberg to attend
an Italian who was dying, he not only helped the poor
man to make a good death, but induced another of the
family and two rich merchants who had apostatized to
renounce their heresy and be reconciled to the Church,
besides, in addition, baptizing two Mahometans. We
have no record of any other particular cases, but we
possess a full account in his own words of the plain and
successful method which is to be observed for the con-
version of heretics. He wrote a letter full of wisdom
on this subject to Father James Laynez, who had asked
for it, and in it he may be said to describe himself.
And I have thought well to translate it faithfully, for
the good of other labourers in the Gospel.
CHAPTER XIII.
Instructions hozv to deal zuith heretics.
' You have more than once written to ask me to trace
out some sort of rules for the guidance of those who
may desire to labour among heretics for the salvation of
others without prejudice to their own. I have not
hitherto answered, for many sufficient reasons. In the
first place I have never yet been able to find time for
maturing the subject sufficiently, as the concerns I am
occupied in leave me no leisure ; next, my late illness
has so weakened me that it is with difficulty that I can
guide my pen ; and lastly, nothing that satisfied me came
to my mind. However, I will now write doAvn what
comes to my pen.
' First of all, it is essential that whoever desires to be
useful to heretics in our day should both nourish in
himself a great affection for them and show it in action,
removing from his own mind those unfavourable imagi-
nations which make us think less well of them. The next
thing is, to win their goodwill and inclinations to such an
extent that they may reciprocate our kind feelings and
think well of us. This may easily be done by speaking
to them affectionately, and dwelling in familiar conver-
sations on those points only on which they agree with
us, avoiding everything like a dispute, in which one side
always assumes an air of superiority, and shows contempt
of the other. Those subjects should be first chosen in
6o Hozu to deal with heretics.
Avhich there is a sympathy and union of wills, rather
than those which tend to disunite them by opposition
of opinion. These Lutherans are, as the Apostle says,
children led away to their destruction. The first thing
that they lose is their piety and power of doing good
works ; after this comes the loss of the true faith. Hence
the work of their redemption should begin by replanting
in the will good principles leading to right actions, and
then go on to those which lead to a right belief. This
order of proceeding is the reverse of that which was
followed in the early times of the infant Church, when
Gentiles were being converted by the faith. Then, the
first thing was to convince unbelievers of their errors,
and afterwards, with great prudence, lead them on to the
ways of living and acting according to the rules of the
faith.
^ Therefore, if it falls to our lot to have the care of the
soul of a person whose intellect is darkened by errors,
and at the same time whose heart is full of vices, we
must first employ every effort and art to heal him of his
vices, and then to convince him of his errors. A priest
once came to me, begging and entreating that I would, if
possible, prove to him by sound arguments the falsehood
of the opinion which he held, that priests ought to be
allowed to marry. When I had heard this I got him, by
courtesy and kindness, to open his heart to me, and
discovered that his soul had been for many years in a
bad state from his being ensnared by love for wicked
women. I put the question of his doubts altogether
aside for the time, and tried to lead him adroitly to
detest his evil ways, and the result was that no sooner
had he, by the help of God, abandoned his sin, and
dismissed a woman of bad life whom he maintained, than
his mind was set free from all doubts, and I heard no
more of those errors contrary to the Church's teaching
How to deal zuith heretics. 6i
which had arisen and increased in consequence of his
dissohite hfe.
'Since one of the commonest errors of the Lutherans
is the ascribing merit to faith alone, denying it altogether
to good works, the right way to proceed in the matter of
their conversion is to begin by exciting them to the per-
formance of good works, and to come to the question
of faith afterwards. Thus, when a heretic denies the
Church's power to make the hearing Mass or reciting
the divine office an obligation under pain of grievous sin,
we should strive to bring him to practise these and other
pious exercises, because he abandoned them before for-
saking the faith. Besides this, w^e should remember what
is the principal prop on which these leaders and teachers
of heresy rely in maintaining their errors, in opposition
to the precepts of the Church and the rules of the holy
Fathers. They say that they have not sufficient strength
to obey God, and that the Church's laws and precepts
are intolerable to human nature. They ought, therefore,
to be encouraged to trust in God with all the energy of
their minds, and so to make themselves capable, by His
help and grace, not only of keeping the precepts, but of
advancing to greater and more perfect things.
' My own belief is, that if it were possible, by force of
learning and ardent zeal, to persuade Luther himself to
root out his vicious inclinations and observe the pious
practices of the Church, and so to resolve readily on
obeying the precepts, he would by these means alone,
without any religious controversy, cease to be a heretic.
It is nevertheless true that it demands great force of
virtue, and much grace from God, to acquire this interior
submission of mind and readiness of will ; and, as it is
difficult to conceive the existence of such sentiments in
these men, steeped as they are in the mire of vice, and
wholly estranged from God, there can be little or no
02 How to deal with heretics.
hope of bringing them back to a better way. However
this may be, it is my opinion that there is more good to
be done to the souls of heretics by conversing with them
famiharly on the amendment of Hfe, the beauty of virtue,
the dihgent practice of prayer, the final judgment, eternal
punishment, and every subject relating and tending to a
reformation of morals, than by confounding them with
many arguments and authorities. To sum up the whole
briefly, what I say is, that these persons need to be
properly incited and encouraged to correct their vicious
habits, and to open their hearts to the fear and love of
God and the desire of doing good works. By these
remedies they will be healed of their spiritual diseases,
especially of that disgust for divine things which is found
in them, and of their continual mental distraction ; for
these are not the least of their spiritual maladies, seeing
that they have the effect, not only of blunting the edge
of their intellects, but of weakening their whole mental
and bodily vigour. May Jesus Christ, the Redeemer of
men, Who well knows that it is not in the power of His
written Word thoroughly to soften their hearts, deign to
touch and move the souls of the heretics by His divine
CHAPTER XIV.
Election of the General^ and Solemn Vows.
While Blessed Peter Favre was making the Society of
Jesus known in Germany by his successful labours, and
gaining for it great respect by the holiness of his life,
St. Ignatius and his other companions were in Rome,
engaged in regulating it and establishing it on a proper
footing. As far back as the 27 th of September in the
preceding year, 1540, Pope Paul III. had issued an
Apostolic Bull confirming it and declaring it an Order.
Favre had heard this on his way from Italy to
Germany ; and on his arrival at Worms he received
letters from Rome containing fuller information. In
his answer, dated the 27th of December, 1540, he says —
' I have already written this week, to let you know that I
received your letters and the copies of those written by
our brothers on the 17th of this month. I am not able,
at present, to write or explain the pleasure they gave
me ; principally because they show how every da)-
our designs are more and more blessed by God. I
rejoice exceedingly at the spiritual privileges granted to
the Society by his Holiness, and at his approbation of
it, and I have great confidence in God that all this is but
the pledge of more and greater graces which Christ,
Whose Vicar his Holiness is, will give us if we do not
make ourselves unworthy of them. If I had nothing
else to do, I could certainly find matter in these things
64 Election of Ignatius,
to occupy myself for many days in praising and thanking
the Divine Goodness, from Whom come all these mercies
to us.'
The Society, being thus established by Apostolic
authority, it was decided by election, in the spring of
1 541, who should govern it as General. Before starting
for Portugal, Father Francis Xavier and Father Simon
Rodriguez had left their votes in a sealed letter, and
Father Peter Favre, who was then in Ratisbon, sent
three copies of his by different routes, to avoid all
danger of miscarriage and delay. When the letters
were opened, it was found that Ignatius was elected
Cjeneral by the unanimous votes of the three who were
absent and the five who were present. And indeed
there could be no doubt that the voices of all would
be given for him whom all already acknowledged as
their common father and master. Nevertheless some,
particularly those who were absent, who desired to name
more than one by way of guarding against any possible
accident, agreed in voting, after Ignatius, for Favre only.
This was done by Francis Xavier and Simon Rodriguez,
and also among those who were present by John Codure,
who gave a reason for it which reflects the highest praise
on Favre. After naming Ignatius, he adds these words
— 'After him, I think the venerable Father Dr. Peter
Favre ought to be preferred as being a man of equal
virtue.' And it is certain that if they had all named
more than one, they would all, in like manner, have
voted for Favre, after Ignatius. He himself named
Xavier after Ignatius, as Xavier had named him, and
this shows the mutual esteem of these two great and
saintly men.
As soon as Peter Favre had news of the election of
St. Ignatius he prepared to make his solemn profession,
which the others had made already in the Church of
Favres Professio7i. 65
St. Paul fuori le mura. He made his preparations ver>'
devoutly, and on the octave of our Lady's Visitation, the
oth of July, 1 541, in the Church of our Lady in Ratisbon,
called the Old Chapel, he offered himself to God by the
vows of religion, with the deepest feelings of humility
and submission, and placed himself entirely at the dis-
posal of the Vicar of Jesus Christ and of the General
of the Society. In his ' Memorial ' he has himself
preserved for us the form which he used, there not
being at that time any common form in existence. This
is, however, a little different from that wTitten by his own
liand, which he sent to Rome, and which we still possess.
It nms thus —
' 1, Peter Favre, promise to Almighty God, in the
j)resence of His Virgin Mother and all the company
of heaven, and to my Reverend Father Ignatius of
Loyola, who is in the place of God in the Society of
the Name of Jesus, perpetual chastity, poverty, and
obedience, according to the rule of life enjoined in the
Bull and in the Constitutions of the Society of our
Lord Jesus, already promulgated or hereafter to be pro-
mulgated. In like manner, I promise special obedience
to the Sovereign Pontiff regarding the missions mentioned
in the Bull. And lastly, I promise obedience with regard
to the instruction of children in the rudiments of the
faith according to the same Bull, and to the Consti-
tutions. At Ratisbon, in the Church of our Lady,
called the Old Chapel, before the high altar, July 9th,
being the octave of the Visitation of our Lady, Mother
of God, 1 541. Which profession and vow I confirm
and repeat to Almighty God, to His Virgin Mother, and
to all the saints, and to you. Reverend Father, who
hold the place of God, as though I were present before
all the Society, praying your Paternity and all the
F
6ó Favrc sent io Spain.
Society to be pleased to accept and receive this my
profession, incorporating me, though unworthy, in your
holy Society. And all this I write with my own hand,
signing it with my name. This loth day of the same
month and year. Peter Favre.'
Words cannot express the floods of consolation which
deluged his soul in thinking over and attentively con-
sidering the wonderful ways by which God had guided
Ignatius and the companions he had gained in Paris
up to this last step by which they were all united in
one and the same purpose, and joined together by one
and the same bond of religion. The life w^iich he had
led up to this time had been one of great hardship,
long journeys, continual dangers, incessant labours, and_
privations of every kind ; but he had ample compen-
sation in seeing the work begun by him and the
others, under the direction of St. Ignatius, in our Lad/s
Church at Montmartre in Paris, thus firmly and durably
established. For this he gave infinite thanks to God,
and felt his heart insi)ired with new strength and vigour
to undertake greater labours, and to endure greater
sufferings for the good of souls. At the same time he
received new lights from God on different methods of
prayer, and on detaching his heart from created things,
and entirely subjecting his will to the orders and injunc-
tions of holy obedience.
As to this last point, he gave proof of it a few days
later. Dr. Ortiz had pressed, as soon as the Diet was
concluded, for permission to take Father Favre with him
to Spain. The holy man no sooner received notice of this
from Rome than he immediately broke off all his success-
ful labours and prepared to start. There were many
v.ho opposed this resolution of his, on account of the
spiritual good he was effecting in Germany. But they
In Savoy. 67
did not prevail with him ; for it was his invariable habit
to abandon himself completely into God's hands, and
to execute His orders, as manifested to him through his
•Superiors, without delay ; leaving without a moment's
hesitation all the works he had begun, or nearly com-
pleted, to betake himself to the new country whither he
was sent, to begin everything over again. Indeed, he
protested, as he told St. Ignatius in a letter, that he
desired never to do anything except by obedience, and
that he was ready, if his Superiors so pleased, to do
nothincf but travel for the rest of his life.
CHAPTER XV.
Peter Favre in Savoy.
On the 27th of July, 1541, Peter Favre left Ratisbon
Avith Dr. Ortiz. In passing through Germany, he was
exposed to the secret attacks of the heretics, who hated
him mortally, who plotted and lay in wait for him, and
posted assassins ready to kill him in different parts.
But God, and the guardian angels of places, whom,
according to his custom, he invoked as he travelled,
protected and saved him from every danger. He was
well acquainted with the intentions and designs of those
treacherous sectaries, yet so far from fearing them, he
may rather be said courageously to have confronted their
liiry ; frequently stopping on the way to sow the seed of
the Word of God, and to defend the cause of religion, in
cities and towns which were in great measure infested by
heresy. As he approached Switzerland, the danger to
his life increased in consequence of his having discovered
68 Favre in Savoy.
a secret and horrible conspiracy while he was in Ratisbon.
He came to know that the heretical cantons had com-
bined with Geneva and some German cities, in a plot for
making a sudden descent \\\>o\\ Savoy, occupying the
fortresses, reducing the country to their detestable rule,
and rooting out the Catholic religion. He gave infor-
mation of this to the Duke, his sovereign, who promptly
dispatched soldiers and arms to the frontiers, so that
the wicked designs of the traitors came to nothing, and
tlie only harm done was the burning of a few little
villages, which were found unprovided with means of
defence.
In spite of this, the plague of heresy had crept
into several places in Savoy, and this was, as I think,
tlie motive which induced Favre, as he had entered the
diocese of Geneva, to go a little out of his way to visit
liis native place, to purify it from, or fortify it, according
to the necessity of the case, against the infection of false
doctrine. He only remained nine or ten days among
those rugged mountains of Upper Savoy ; yet in that
sliort time the hearts of all the mountaineers were so-
filled with love and veneration for him, on account of the
holiness of his life and wonderful works, and he left behind
him such recollections of himself, that in the year 1596,.
Dr. Peter Critan, the parish priest at Thonon, drew up
a little process in which he collected the testimony on
oath of five persons, almost all of them eighty years old,
concerning the childhood of Favre, and this visit of liis
to his native country. And it is from the acts of this
process, which was approved and confirmed in 1607 by
the saintly bishop, Francis of Sales, that I shall extract
the notices of those particulars which are about to be
related.
He travelled then through Savoy, in company with
a priest, who, the witnesses say, belonged to the Society,.
At Alex. 69
and a noble layman. I find no mention in our annals
of his having taken one of our fathers with him on this
journey : so that the priest must have been Dr. Ortiz,
and the gentleman one of his suite. They all travelled
on foot ; and when they reached Alex, a small village
not far from Geneva, they fell in with the noble D. Mark
of Arenthon, the lord of the place, who recognized Favre,
and courteously invited him to take up his abode in his
house, and rest there for awhile. He stayed there three
days, to the infinite consolation of all the family, who
were never weary of gathering round him to hear him
•speak of heavenly things, and of his hopes for the con-
version of the German heretics. He never went out
during that time, and passed many hours in prayer, either
in the solitude of his chamber, or in the chapel of the
castle, where he said IMass daily. Wilhelmina d'Aren-
thon, Mark's daughter, at that time a girl of eighteen,
was determined, with some companions of hers, to watch
and find out what the father did when he was alone,
and not once only, but many times, she saw him with
his face all on fire, quite out of himself, and rapt in an
ecstasy. vStruck with astonishment, she ran to tell what
she had seen to the household, and she always retained
so lively a recollection of it, that fifty-five years afterwards
she was able to declare it on oath in the Process, always
speaking of Favre as ' Blessed ' or ' the Saint.' Another
miraculous thing happened v^•hich increased the veneration
in which he was held. There was a servant of the house
named Claude Morac, who had lain sick of almost
incessant fever for a year and a half When Peter Favre
heard of his state, he paid him a visit, and after hearing
his confession and giving him Holy Communion, he
recited a few prayers over him, and without more the
■disease left him and he was perfectly cured. All these
things made so deep an impression, that after the three
Favre at Villaret.
days, when the ]io]y man was about to take leave, all*
that noble family came and knelt before him weeping,,
and begging his blessing ; and Mark, not satisfied with
this, insisted on accom])anying him on foot for more than
a league on his way.
From Alex he went to his native place, Villaret, and
finding that the inhabitants kept very firm in the old
faith and in solid i)iety, he set himself vigorously to
increase their zeal for good works. He preached several
times in the Church of St. Jean de Sixt, fervently
enjoining on all a great devotion to the Blessed Virgin
Mary, and teaching them how to recite with profit the holy
rosary. He introduced the custom of wearing our Lady's
beads round the neck, which continued for many years,
after. He visited one by one all the sick in the village,
heard their confessions, and tried to soothe their sufferings
i)y the sweetest spiritual discourses. In the neighbouring
parish of the Great Bornand, he preached four times,
liesides instructing the children in the Christian doctrine.
There he was told that an old aunt of his, named Jane
Favre, had lain for eight months grievously and hope-
lessly sick in a poor cottage at the top of one of the
mountains. He determined to visit her, and finding her
surrounded by a numerous family, he was filled with
compassion. He celebrated the holy Mass ; and then,,
making her drink some holy water, and commending her
to God in a few short prayers, he restored her whole and
in health to her poor children. In short, during the one
week that he spent in those parts, he did great things
for the service of God, preaching to the people, adminis-
tering the sacraments, sowing the good seed everywhere,
rts the witnesses say, and doing infinite good in saving
and consoling so many souls. The good people of that
("ountry left all their occupations, and hastened to see the
saint, to hear him, and to have his hel}) in setUing their
At Thoiioii. 71
ronsciences. It is no wonder, therefore, that when he
was going away, all the inhabitants of Villaret, and many
others from the neigliboiirhood, incb.iding his two younger
l)rothers, John and Louis, went with him as far as Thonon,
where they knelt for his last blessing, and then returned
home rejoicing that they had seen him, and grieving that
they had so soon lost him. At Thonon, he was requested
to preach, and produced such an impression that the
small body of clergy there did all they could to keep him
with them for a few days ; but he was not able to give
them that satisfaction, being compelled to resume the
journey with Ortiz which had been interrupted ; and so,
having given them all his blessing, which they earnestly
entreated, he finally quitted Savoy, and turned his steps
towards France.
This was the visit which he paid to his native place,
n truly Apostolic visit. He left behind him so great a
name and reputation, that on hearing of his death five
years later, all the people of the place immediately began
calling him ' Saint ' and * Blessed,' invoking him as their
advocate and patron in all their troubles, and going in
procession to the devout little chapel which they dedicated
to his honour. And this popular devotion was not a
passing one, but it went on increasing up to our own
days, as we shall show in the proper place.
CHAPTER XVI.
First visit to Spain.
War had broken out afresh between the King of France
and the Emperor Charles V., and as they were passing
by a fortress, Ortiz and his suite, being surprised and
recognized as Spaniards by the scouts who were scouring
the country, were taken prisoners and led off. Favre,
who had the art of making an opportunity of labouring
for the good of souls out of everything that happened,
won over the soldiers of the garrison by his sweet and
loving manner of conversing with them about God, and
especially the governor of the fortress, who, having heard
him several times, invited him to a private and con-
fidential interview, in which he was so moved by the
grace of the Holy Spirit, that he made a general con-
fession to him, and received from him rules for the new
way of life which he resolved in future to lead. After a
week, during which time he treated his prisoners, for the
sake of Favre, with the greatest courtesy, he set them at
liberty without demanding a penny of ransom. Such is
the power of virtue in a holy man to make friends and
benefactors even of the most determined enemies.
Having passed through France and set foot for the
first time on Spanish ground, Favre saw what a vast
field was opening to him for promoting the glory of God.
Distrusting his own strength for the work, he turned,
as he always did, to ask help from heaven. With a
wonderful warmth of fervour, he entreated the angels
Favre m Spain.
guardian of that kingdom to be favourable to him ;
then he prayed our Blessed Lady, enumerating in his
mind all the places where she is specially honoured ;
and lastly, the most celebrated saints of Spain, St. James,
St. Narcissus, St. Isidore, St. Ildephonsus, St. Eulalia, and
the rest, begging them to give efficacy to his words and
fruit to his labours. He was the first, after Father
Antonio Araoz (who had been there for a very short
time the year before), who went to that country to prepare
the way for the Society, and to incline the minds of the
inhabitants to receive it. And truly he attained his end,
although this first visit was more like a rapid course
through the country than a regular stay. His ver)'
presence removed many hindrances out of the way,
destroyed many adverse prejudices and false charges
which clouded men's minds, and he left behind him an
inheritance of fair fame and reputation for his suc-
cessors.
In company with Dr. Ortiz he visited the principal
cities, leaving everywhere traces of his Apostolic zeal.
The long intercourse he had had in Paris and Rome
with St. Ignatius had made him master of the Spanish
language, which he both spoke and wrote fluently. Hence
all his letters to Ignatius are in Spanish. He was thus
able without any difficulty to preach God's Word, to hear
confessions, and to converse familiarly on the things of
God and the salvation of souls. Here, as elsewhere,
he had only to be seen and heard to win all hearts, such
was the power of his spirit and the sweetness of his
manner. He found matter for valuable instructions to
high and low in ever^'thing that came before him.
Neither did he disdain, great as was his credit, to gather
around him the roughest of the populace and the most
neglected of the children, and to teach them the Christian
■doctrine. There is a letter of his, in which he says that
74 Letter /ro7u Madrid.
he had received special heavenly illuminations and great
spiritual consolation in doing this.
On arriving at Madrid, he gave a particular account of
his journey in Spain.
'We left Ratisbon,* he writes to the fathers at Rome,
' three months ago, and it has taken us all that time to
reach Madrid. In my last letter, from our Lady of
Montserrat, I related all that had happened up to that
time, repeating some things which I had already written
from Lyons and Narbonne. I will now tell the story of
our journey from Montserrat to Madrid. We were very
kindly received at; Saragossa by the leading persons of
the city. I in particular found great favour shown to
myself and the Society in the House of the Hieronymites,
and by the canons of our Lady of the Pillar, and those
of the Cathedral. A doctor of theology, Michael of
Santangelo, who was with us in Paris, offered very wil-
lingly to make the Spiritual Exercises, if I had stayed
there for any time. At Medina Celi I found the Bachelor
Guttierez, a native of Almazan, a famous advocate, and
a very devoted disciple of Father Master Laynez. He
promised me to go to Galapagar, to make the Exercises for
a whole month. I also spoke to the Duke, the father of
D. Hernando della Cerda, who, after some conversation,
took me apart and opened his whole soul to me with
intense feeling, as if he had been on the point of death.
There was with the Duke a brother of the Count of
Monteacuto, the Lord of Almazan, who is well acquainted
with our affairs. I wrote a long letter to the father of
Master Laynez, not having been able to get permission
from Dr. Ortiz to go to that place, which is six leagues
off, though I wished to do so more than if it had been
my own native spot. From Medina Celi we went to
Torrigo, where a sister of D. Hernando della Cerda,
Letter from Madrid. 75
a daughter of the Duke's, named Catarina, lives. I
preached there, and held long spiritual conversations with
lier and her husband. The Bachelor Guttierez insisted
on accompanying us as far as Siguenza, where again wc
found many persons of distinction acquainted with our
aftairs, especially some who were in Rome at the time of
our persecutions. From Torrigo we went to Guadalaxara,
and as several relations and connections of Dr. Ortiz
were living there, we stayed there four days, not without
spiritual profit. Leaving Guadalaxara we came to Alcalà,.
and there remained more than ten days. In this place
I became very intimate with the vicar general, who
opened to me his whole conscience, as though I had
been his confessor, and manifested a keen desire to-
make the Exercises. To begin at the beginning, you
must know that, as I wished the morning after our
arrival to say Mass at St. Giusto's Church, the sacristan
called a young man, who took me to the vicar to obtain
permission to celebrate, as I was a foreigner and not
known to him. He asked me a few questions, to which
[ replied, then taking me, first to the reception-room and
then to his own apartments, we talked on various,
subjects till we fell to speaking of our concerns, and
of our Father Ignatius and his companions, of whom he
had heard something. He was so pleased and edified
that I cannot describe it. After spending an hour or
two in this way, he took me himself to the church and
gave orders that I should be supplied with everything,
begging me afterwards to dine with him. I did so,
and after dinner we spent two more hours in various
discourses. After leaving Alcala, it was God's will that
we should meet the Cardinal Archbishop of Toledo at
about two leagues from the town. I went up to kiss his
hand, and the Doctor spoke of me and our affairs,
'i'hen the Cardinal asked us to return with him to Alcalà,.
76 Letter from Madrid.
so that I was able to inform him fully and at leisure
of everything concerning the Society. He was much
pleased, and gave me in writing ample faculties for
exercising my ministry throughout his archdiocese, as
you will see by the copy which I send. The Cardinal
was accompanied by Dr. Bernard, one of his most
trusted counsellors, and who has long been much
attached to the Society. With him I had a familiar
conversation on spiritual matters, and also with two
others, doctors of arts, Master Miranda and Master
Campos, whom I had known in Paris, one of whom
promised to come to Galapagar to make a month of
Exercises. On my taking leave, the vicar said to me with
great feeling, that if I were able to remain with him a
few days he should be ready and willing to follow me to
prison and to death. ^^> arri\ed here at Madrid last
Thursday, and I find many opportunities and various
ways of labouring with profit, for, independently of my
being known and approved by the Cardinal, Don Pedro
of Castille, who was my spiritual son in Ratisbon, is here.
Two days before our arrival, Don Francis Manriquez,
who made the Exercises with me in Ratisbon, came
here from the Imperial Court. But nothing will come
of all these good opportunities, because, having several
other places to visit, we are unable to remain here. 1
was anxious to write full particulars of all these things,
that you may see that I have not been burnt in efììgy in
.Spain, and that our work here is regarded with greater
favour than I can describe. And if I am to say what I
think, it is my belief that this fair weather which we
are enjoying was merited by the storms of persecution
endured here by our Father Ignatius, God so ordering
things, that where he went through so many sufferings we
should find so much favour. I pray Christ our Lord, of
His divine clemency, to grant us grace not to grow
Favre ordered to retiwii to Germany. 7 7
weary of labouring in His vineyard, for which He gave
From Madrid Peter went to Galapagar, which is a
large town, from which Dr. Ortiz received a great part
of his ecclesiastical revenues. On his way. Father Favre
|)reached a kind of mission in three places, and heard
the confessions of several persons, who were moved by
his sermons to turn to God. In Galapagar, where he
remained longer than anywhere else, he took on himself
the instruction of boys and girls in the Christian doctrine
daily in church, and not only those belonging to the spot,
but many from neighbouring places, who were sent by
their parents to hear him. The people, too, flocked in
crowds, and the holy man, seeing them so desirous of
the Word of God, undertook the additional labour of
])reaching on every festival to the adults, and giving
them more solid instniction on the precepts of the law
of God. And the fruit which was the result was so
abundant, that when the Doctor had to go to Occagna
to visit the Infantas of Spain, he had not the heart to
deprive his people of the presence of Fa^Te, but left him
behind to continue his Apostolic labours.-
He was in the midst of these labours when, quite
unexpectedly, he received letters from Rome containing
express orders from the Sovereign Pontiff to return
immediately to Germany, as things there were taking a
bad turn, and required his i)resence and assistance. He,
|)erfect in obedience, without delay prepared to go back
all that long and dangerous journey by himself, but God
{provided him most opi)ortunely with two companions,
the more welcome for being imexpected. In passing
tlirough Occagna, he was obliged to yield to a pressing
1 Autograph letter, October 27, 1541.
- Autot;ra]-)b letter.
78 Tzuo novices.
request made to him, that he would give two daughters
of the P^mperor Charles V. the consolation of a visit
from him. They w^ere Mar>', afterwards married to the
Emperor Maximilian, and Jane, afterwards wife of
Don Juan, Prince of Portugal. He stayed a very short
time in that Court, yet he did much good there, and
gained the veneration of the Princesses, who, when he
was about to leave, desired two priests attached to them
as chaplains to bear him company as far as Toledo.
Their names .were John Aragonio and Alvaro Alfonso.
On the way they entered into familiar discourses with
Favre, and were so struck with his exalted virtue that the
heart of each w^^s at the same time touched by God, and
they obtained leave from the Princesses to follow him to
(Germany, not only as companions for the journey, but ns
brothers in religion.
The holy man received them as novices, and he so
trained them during the journey, and afterwards in
Germany, by the brightness of his example and the
power of his words, to a high degree of virtue and per-
fection, that they both, as we shall see, became very
zealous labourers in the Lord's vineyard. In 154.4.
Aragonio went to Portugal ; after finishing his studies at
■Coimbra, he was appointed, with two others, to found
the College of St, Antony at Lisbon. Father Balthasar
Tellez, in his Chronicle of Portugal, writes of him thus—
■' This Father was a great servant of God, much given
to prayer, and very zealous for the salvation of souls,
which he strove to compass by every means, chiefly by
the Sacrament of Penance. And as he was singularly
attractive and affectionate, he gained the hearts of all
with whom he had to do. By his holy words and efforts
he not only persuaded every one vrhom he came across
to be reconciled to God, and to begin a new life, but
.as soon as he had gained an}- one he made him an
At Barcelona. 79
instrument for gaining also liis family, relations, and
friends.'
Father Alvaro Alfonso remained at Cologne to study,
from which place he too was sent to Portugal and to
Spain. He was a most zealous labourer for the divine
glory and for the salvation of his neighbours ; indeed
his fervour had to be somewhat restrained by Father
F^avre, who, on leaving Germany, left for him some
written spiritual counsels, full of wisdom.
CFIAPTER XVII.
Peter Favre at Barcelona.
Favre, joyful at having gained these two companions,
began his journey with them at the beginning of January,
1542. On arriving at Barcelona he unexpectedly found
there Father Antonio Araoz and Father Diego d'Eguia,
who had been sent to Spain by St. Ignatius, for the
purpose of publishing in that country the Bull approving
and confirming the Society. They had arrived the night
before, having walked all the way from Rome to Barcelona
without any means of support, except the alms which
they begged from pious persons on the journey. The
fathers' mutual joy and consolation in seeing and
embracing each other was all the greater for being so
unexpected. And as Favre was obliged to wait for a time
for better weather for his journey to France, he at once
took counsel with Araoz ; and the two Apostolic men
resolved to begin their sacred ministrations the next day,
preaching the Word of God to the citizens of the place,
whose remembrance of and veneration for St. Ignatius
8o Francis Borgia.
were still fresh. A few years before, he had made himself
a great name in the city, for his holy life and wonderful
works. Father Araoz preached in the parish Church of
St. Maria del Pino, and Father Favre in the Church of
St. Clare, belonging to the Benedictine nuns.
There was at this time in Barcelona, in quality of
viceroy, lieutenant, and captain-general of the princi-
pality of Catalonia, Don Francis Borgia. Ever since
his great change for the better, after seeing the disfigured
countenance of the deceased Empress Isabella at Granada,
he had given himself entirely to the concerns of his soul,
and was leading a very holy life in frequent fastings, long
])rayers, and works of great piety, as well as of mercy and
zeal towards others. He was admired and praised as
the mirror and model of true Christian princes, and his
Court was more like a religious community than an
assemblage of knights and grandees of the State. He did
not then know the Society of Jesus — perhaps not even by
name ; and I will now relate the way in which he learnt
first to know and love it, then to advance it, and lastly
to resolve on dedicating himself to it.
His wife, Dona Leonora di Castro, who resembled him
])erfectly in piety, was that morning at the Church of
St. Clare with some of her ladies, to hear the sermon of
Father Favre. She was so greatly struck and moved to
compunction by his powerful words and zeal, that when
the sermon was over, she went to him to speak on
spiritual subjects, and having thus tasted the sweetness
and unction of his spirit, she earnestly begged him to be
so kind as to preach another sermon tlie following day.
On returning to the palace she told everything to her
husband, Don Francis, and was profuse in praise of the
virtue and sanctity of Father Favre. Soon after, Father
Araoz called upon her, and set forth briefly the purpose
for which he had come to Spain, giving her an account
Favrcs Sermon.
of the institute of the vSociety of Jesus, founded in Rome
by Ignatius, and approved as a rehgious order by Pope
Paul III. All this was related to Don Francis, and
kindled in him the desire to make closer acquaintance
with the two fathers, and to learn from them the tnie
object of their vocation.
Accordingly, next day, he was present with his whole
Court at Father Favre's sermon. That first time of
hearing him was sufficient to bind his heart to that great
man, and give him the highest esteem for him. Francis
made him dine with him ; and all dinner time was spent
in hearing him speak of God, and give a full account of
the object of the Society, and of the great good to souls
which it was already doing in Italy, Germany, and Por-
tugal. Francis conceived so high an opinion of the
perfection and wisdom of St. Ignatius, that from that
time he began, and continued, as long as he remained in
the world, to write to him for advice and direction as to
the rules he should observe in frequenting the sacraments
and in the practice of virtue. And as he could not keep
Favre, he earnestly requested and obtained leave to have
Father Araoz for some time in Barcelona. When, after
the death of his father Don John, he went to rule and
govern his duchy of Gandia, his first thought was to
establish there first a college, and then a university for
the Society. And at length, as we shall see in due course,
he resolved to leave the world, and to give himself to
St. Ignatius as his son in place of Father Favre, whom
he saw after his death ascending gloriously into heaven.
For the rest, during tlie few days that Favre remained
at Barcelona, he won the goodwill and affection of every
one, as he always did even in the shortest visit, by his
winning manners and exemplary life. The Benedictine
nuns of the Convent of St. Clare, where he often preached,
desired to hear him discourse privately on the perfection
G
82 FazTcs return to Spires.
suited to their state. He complied, exhorting them to a
complete union with God by means of prayer, detachment
from the world, and continual mortification. Many of
them were very spiritual persons ; and remarkable among
these, were Dona Geronima Oluia, and Dona Teresa Rega-
della, both of very noble birth, and, which is a far higher
distinction, favoured by God with singular gifts and graces.
The holy conversation of Favre inspired them with so
strong an affection for the institute of the Society, that they
wrote to Rome for permission from the Apostolic See to
place themselves under the obedience and direction of
our fathers. But St. Ignatius, who, for very valid reasons,
was exceedingly averse from undertaking the direction of
nuns, or women living in community, constantly refused
to accept the charge, and exhorted them to persevere
cheerfully in the path of perfection, according to their
rule, as may be seen in his letters to Dona Teresa
Reofadella.
CHAPTER XVIII.
Return to Spires.
The weather being now somewhat improved, Father
Favre took leave of the holy viceroy, Don Francis, of
his tw^o companions, and of his friends in Barcelona,
and resumed his journey with his two novices. Before
leaving Spain he was in danger of meeting with the assas-
sins who infested the roads ; in France he was on the
point of again falling into the hands of the soldiers, and
in Switzerland of being seized by the heretics. The
journey was long, and full of disasters, in the depth of
winter, sometimes in floods of rain, sometimes through
Otho Tricc/ises. 8
Ò
ice and snow. The i)lagiie was raging in some cities,
some \\ere in all the confusion of war, others were the
l)rey of intestine discord and strife. Nevertheless, full of
trust in God, he generously overcame every difficulty,
though often delayed ])y foilure of strength and by
illness. He was ready and willing to lay down life
itself if only he might obediently accomplish the will of
the Vicar of Jesus Christ. Thus, visited by continual
spiritual consolations and bodily sufferings, he only
reached Soleure, on the borders of Switzerland, on Holy
Thursday, after preaching at a place in Savoy which was
in great spiritual need. On Easter Day he came to a
place where there was no priest, and there, acting as
parish priest, he sang solemn Mass, to the great delight
of the good inhabitants ; and not there only, but else-
where in Germany, he found, as we see from his letters,
many quite populous places where there was but one
priest, and some where there was not one, all of them
having either died of the plague or been perverted to the
Lutheran heresy.
On the 14th of April he arrived at Spires, where he
was very courteously received by Otho Truchses, who
gave him a letter which Father Nicolas Bobadilla had
left for him a few days before, informing him that
Morone, the Bishop of Modena, and the Pope's
Nuncio, left it to his choice either to join Mgr. Jerome
Veralli at the Court of the King of the Romans, or to
remain at Spires till further orders from his Holiness.
.\fter imploring to be enlightened from heaven as to
his course, he yielded at last to the pressing entreaties
of Truchses, and remained, with his two companions, at
Spires. He was already well known there by his labours
in God's service during the preceding year. Now that he
returned he was greatly surprised to find the minds of the
inhabitants, particularly of the clergy, prejudiced against
G 2
84 False 7'cports about Favre.
him. The reason of this feeh'ng was that, shortly before
his arrival, a report had been set on foot, which spread
among the people, that he was sent by the Pope and his
Nuncio, with the most ample faculties, in the character
of a reformer of the clergy ; and as the very name
of a reformer is always hateful, every one was filled
with horror and indignation, and, in consequence, stood
upon his guard and held himself in readiness as if to
repel the attacks of a declared enemy. Neither were
these guilty feelings merely cherished in secret, they
showed themselves openly, and men avoided speaking
to Favre, and even seeing him. He perceived the state
of things, but appeared not to know^ it. After asking the
help of God with fervent prayers and many tears, he set
himself to gain by meekness and patience the goodwill
and affection of some few of the clergy, showing them
that the only commission he held Avas supplied to him by
liis own zeal, which was, to promote, with all discretion,
the eternal welfare both of the clergy and laity. Having
won over these persons, it was not a difficult matter to
him gradually to draw over others by their means ; and
indeed there was much need that they should reform
their lives, which were, for the most part, very irregular
and scandalous. He had to endure many labours and
sufferings in bringing them back to purity, but at length,
by private exhortations, and still more by the Spiritual
Exercises, he succeeded in persuading them to abandon
their vices altogether, and to lead lives worthy of their
state. In order to make their conversion permanent, and
any relapse difficult, he stirred up the zeal of the bishop,
Philip Fleschein, whom he had known before, both at
Spires itself and at the Diet of Ratisbon. He spent four
AA'hole days in conversing with him on the great obliga-
tions of the pastoral office, at the same time devising
exceedingly wise laws and regulations for the extirpation
Reformation of clergy and laity. 85
of scandals and abuses, and for driving away the devour-
ing wolves from the flock. The zeal and energy of the
bishoj/s vicar general were of no slight assistance to him
in this work. He was able to spend only eleven days in
retreat, making the Spiritual Exercises ; but in that time
he found himself changed so entirely into another man,
that, filled with a profound disgust for worldly greatness
and rank, he determined on giving himself up to Favre
for life as a disciple of his wisdom and his companion in
religion. But good and zealous prelates were too scarce
in Germany in those days to allow of the few that there
were leaving the cities in which they were. Favre was
obliged to persuade, or rather to command, him to
remain at his post, and to do all he could, animated
by the true spirit of charity, for the salvation of his
neighbours. And so, indeed, he did : beginning by
declaring war on the practice of concubinage, especially
among priests, insisting that such women should either
lead a virtuous life or be altogether banished from
Spires.
And now that Favre had restored the clergy to primitive
simplicity and austerity of life, and thus removed that
great excitement to evil, he turned his attention to the in-
struction and amendment of the laity ; and, with the help
of his two novices, Aragonio and Alfonso, he effected so
much, that when the parish priests and their curates took
the account of the confessions and communions the fol-
lowing Easter they were found to be more numerous than
those of all the twenty preceding years put together.
Besides this, he brought back several religious communi-
ties of both sexes to the observance of their rule, and
purified them from the taint of some Lutheranism which
secretly lurked among them. He saved from impending
ruin a learned and gifted man, who had fallen into the
hands of a treacherous master, from whom he had alreadv
86 The people conciliated.
imbibed the poison of heresy, and so was on the point of
doing serious injury to the Church. He made him enter
into himself, and convinced him of his errors ; and then
turned liim into so ardent a champion of the CathoHc
faith tliat thenceforward the teacher who had perverted
him liad no more terrible opponent, nor one whom he
feared more. In like manner he earned the goodwill
of a religious preacher, who was in the habit of boldly
propagating false doctrines from the pulpit, and whom
Favre induced to retract publicly. Moreover, lest he
should l)e tempted by poverty, which is often the worst
of counsellors, to do wrong again, he obtained ample
help and alms for him and his.
vSo marvellous were the effects produced in the city of
Spires by the gentle spirit of Father Favre that, having
begun by being shunned and hated by every one in it,
there was at last not one, even of the heretics, who did
not greatly love and respect him. He speaks of this
himself, in his letters to Rome, as something wonderful,
giving the glory to God.
' I laboured in this city,' he says, ' with my two Spanish
companions, till the loth of October, making the people
friendly to my person and to our habit, which is that
commonl}' worn by priests in Spain. My previous letters
have made your charity acquainted with all that hap-
])ened in the earlier part of the time. Blessed be God,
Who has made the end and issue so much better than
the beginning. At the present time there is no one in
Spires, priest or layman, w^ho is not very well and kindly
disposed towards us : even those w'ho most differed from
us on points of faith, have become friendly to us from
obser\ing our way of living and working. We quitted
Spires with regret, and it may truly be said that we have
left our hearts there."
Letter to Laynez. 87
At the same time he did not neglect the spiritual culti-
vation of his two novices, John Aragonio and Alvaro
Alfonso. Having by this time thoroughly initiated them
in the things of God, he sent first one and then the
other as pilgrims to Cologne, begging their bread on
the journey. They had to endure many inconveniences,
and no slight danger, on the way ; but they returned
full of joy at the great benefit which had resulted to
their souls. The good father received them again with
expressions of the tenderest affection ; and, on hearing
the account of their adventures, he was transported with
spiritual joy, and dwelt a long time in contemplation on
the effects of the divine goodness and providence, giving
infinite thanks to Him and to the saints of heaven. And
it was very common with him to lift up his soul in
this manner to God, and to be favoured by Him with
frequent lights and supernatural inspirations, which he
was often unable to explain in words when he wished to
do so. As an instance, we give a passage from a letter
which he wrote from Spires, on the 30th of August of
this very year, 1542, to Father James I.aynez, his inti-
mate confidant.
' Would that it might please the Blessed Mother of our
Lord and God to enable me to relate to you the mam-
and great spiritual goods which, since I left you at
Piacenza till this day, have come into my mind and
remained there, both as to knowing and as to feeling
aright the things which concern our Lord and His
most Blessed Mother, the saints and angels, and the
souls in purgatory-. And what can I say of my own
interior ? Of the elevation and depression of my soul,
of the way in which I have entered into and gone forth
again from myself? How can I speak of the manner in
which I have learned to purify my body, soul, and spirit,
88 Letter to Laynez.
to cleanse my heart, and by removing every hindrance to
prepare it for receiving, retaining, and preserving the
floods of divine favour ; asking for all these various
graces, and striving and praying with importunity to
gain them? And as to what regards my neighbour
also, I could tell you many things of the methods and
ways which my God has shown me ; how He has revealed
His truths, and laid bare to me the lives of men that I
might know them ; so as to rejoice in their welfare, and
for Christ's sake to compassionate their misfortunes :
showing love to some, bearing with and pitying others ;
teaching me again to return thanks for one, and beg
mercy and pardon for another, seeking and finding
excuses for, and speaking well of, this and that man in
the presence of God and His saints. In short, I declare to
you, my brother. Master Laynez, that I should never be
able to come up to in word or deed, nor even to conceive
in thought, the favours which our Lord God has shown,
and is still showing, and is most willing to continue to
show me — dressing and binding up all my wounds,
healing all my infirmities, and showing Himself so won-
derfully good in blotting out all my sins. To Him be
all the glory given ! Amen. Blessed be His Name every-
where, and by all creatures ! Amen. May He be for
ever honoured in Himself, His Mother, His angels, and
all His saints ! Amen. May He be magnified and
exalted above all things by all His creatures ! Amen.
I say this Amen for myself, and I entreat you to praise
Him for me, your brother, as I do for all the Society.'
CHAPTER XIX.
Peter Favre at Mayeiice.
From Spires, Father Favre went, by permission of the
Nuncio, John Morone, on whose commands he was
dependent, to Mayence, whither he was invited by the
Cardinal Archbishop and Elector, Albert of Brandenburg.
They entered into familiar discourse on the grievous
injury that heresy was doing to religion in Germany,
and Favre, taught by his experience elsewhere, proposed
and suggested to the Cardinal various measures and
plans to be adopted for saving his States from the
infection. The Cardinal, a very single-minded and
zealous man, took up these proposals without delay,
and issued very wise and timely regulations. This
stirred up the blood and bad humours of some who
sought to escape from the hand of the physician who
wished to cure them ; so that here in Mayence, as
formerly in Spires, Favre met with aversion and dislike.
But he, employing the same means as before, very soon
succeeded so completely, by the modesty of his deport-
ment, the affability of his manners, and the gentleness
and forbearance of his speech, in gaining the regard,
not only of his opponents, but of all classes of persons,
that there was not, perhaps, a city in Germany where
he was more loved and respected. He availed himself
of these favourable dispositions to cultivate the souls of
both clergy and laity by means of the Exercises, which
produced, as was infallibly the case, abundant fruit.
90 Sermons at Mayencc.
Meanwhile, the Ecumenical Council was announced
as to meet at Trent, and the Archbishop had intended
to send Favre there in his place as his proctor and theo-
logian. But the opening of the Council was deferred
to a more fitting time, in consequence of the war which
was still raging among the Christian princes, and so he
kept him with him at Mayence. After Christmas he
took him with him to Aschaffenburg, and intrusted him
with some very private controversial writings and treatises,
leaving to his learning and discretion the task of separat-
ing the good from the bad, which had been artfully
mixed up therein. On returning to Mayence, Favre
undertook to explain the Psalms of David in the Uni-
versity, and to preach in Latin in the church on Sundays.
A numerous and distinguished circle of men of letters
crowded to hear him, as well as ecclesiastics of every
rank. All were astonished at the depth of his learning
and the fervour of his zeal. In his sermons he touched
very lightly on controverted points of religion, dwelling
more at length on the eternal truths of faith, the necessity
of good works, and the reformation of manners. At the
same time he continued to give the Spiritual Exercises,
sometimes to a few, sometimes to a large number. He
gave them also to two bishops, the Suffragan of Mayence,
and the Bishop-Elect of Naumburg. Each came forth
from them with a firm resolution to do everything in
his power to promote the salvation of the souls of his
neighbour. By the same means he effected the conver-
sion of several priests who had for some time led a
scandalous life, and Avere in consequence, as so often
happens, wavering in their faith also. As for the laity,
as they did not all know Latin, and were therefore not
able to enjoy the privilege they so much desired, a
good interpreter was found to translate Favre's instruc-
tions and meditations into their own language for them.
Success with tJic people. g i
People were continually going to him for spiritual advice
and his direction as to their souls, and those thought
tliemselves very fortunate who were able to make even
a single confession to him. In short, his labours were
rewarded b\- such abundant fruit, that it was that which
chiefly made him begin to hope for a possibility of curing
the many evils of Germany, if the supply of zealous
Gospel labourers could be increased. And writing on
the subject to St. Ignatius, he had no hesitation in
saying that as the fruit gained in Parma had prevented
his regretting leaving Rome, so, trusting in the merit of
obedience, he had received great consolation from God
in leaving Parma for Germany, Germany for Spain, and
then again, Spain for Spires, and Spires for Mayence.
It is true, moreover, that at the same time he did not
forget or neglect the places which he had visited, nor
the persons whom he had instructed ; for besides con-
tinually bearing them in mind and commending them
to God in prayer, he often wrote them letters full of
power and breathing the fire of cliarity, encouraging
some and consoling others : supporting and animating
the weak, and restraining the bolder spirits within the
bounds of discretion.
At first the Cardinal wished him to lodge in his
palace mth him, so as to converse more at ease with
him on public and private matters ; but as soon as
Favre had satisfied this wish for a time, he asked and
obtained permission to live elsewhere in a poor manner.
The public hospital would, as usual, have been his
choice ; but as he had to receive frequent visits from
great persons, and to converse with many people on their
spiritual concerns, he hired some humble little rooms,
where he stayed for a time, and then went to live with
a certain Conrad, the parish priest of St. Christopher s,
whom he had brought, by means of the Exercises, to
92 Peter Canisùts.
that bright spiritual perfection of which he afterwards
made profession as a Carthusian monk. In the beginning
of the May of 1543, he received immense consolation
by gaining for liimself, for the Society, for Germany, and
for the Church, a new and most valiant soldier.
There was at that time studying at Cologne a young
man from Nimeguen, named Peter Canisius. He was
already famous, though but twenty-two years old, for his
keenness of intellect, virtuous life, and religious zeal.
Having heard what great things were spoken of the
virtues and learning of Peter Favre, he greatly desired
to make his acquaintance and consult him on questions
of conscience, especially as to his choice of a state of
life, about which he was in doubt and uncertainty.
Accordingly, late in April or early in May, he went
from Cologne to Mayence, and called on the priest of
St. Christopher's, by whom he was most kindly received.
As Fa\Te was not at home at the time, the priest told
him so many wonderful things about that saintly man,
that the ardent youth longed impatiently for his return,
that he might have an interview with him and open his
heart to him. Favre came in ; and after Canisius had
heard him speak a few times on divine subjects, and
had learnt from him the institute and object of the
Society of Jesus, he felt no doubt at all that this was
that new community of priests which, according to a
prediction made to him many years before at Arnheim,
he was to join. Nevertheless, in order to make himself
more sure as to the will of God, he made the Spiritual
Exercises under Favre's direction ; and hardly had he
gone through the first meditations than, utterly unable
to resist the vivid light which God communicated to
his soul, he bound himself on the 8th of May, by a
vow signed with his hand, to dedicate himself wholly
to the Society.
Canisius becomes a novice, 93
No words can describe the consolation, joy, and
fervour which took possession of him when, at the close
of the Exercises, Favre received him as a novice. He
went about in an almost ecstatic state with wonder and
interior emotion. And after he had, in calmer moments,
had a more thorough taste of Favre's spirit, he spoke
of him as an incomparable man, and could never satisfy
himself with hearing him and learning from his life ever
new lessons of perfection. Indeed, unable to keep to
himself the high opinion and veneration with which
Favre inspired him, he communicated his sentiments to
an intimate friend of his at Cologne, to whom he wrote
from Mayence in the following terms—
' Here I am, thank God, safe and sound at Mayence ;
and I have been very fortunate in finding the man here
of whom I came in search ; if, indeed, he is a man, and
not rather an angel of the Lord. I have never seen
nor heard a more learned or profound theologian, nor
any person equal to him in sanctity. His only desire
is to labour for the salvation of souls, in union Anth
Christ. Whether he is working, or speaking, or con-
versing familiarly, even when sitting at table, whatever
he says or does is full of God; and although he is
exceedingly fluent, it is never possible to be weary of
hearing him, however long he speaks. So great is his
credit and reputation, that many doctors, religious,
and bishops have made him their master and guide
in spiritual things. Among the number is Cochleus
himself, who declares that he shall never be able to
repay the vast debt that he feels that he owes him for
his direction in the spiritual life. Several priests and
ecclesiastics of every rank have dismissed and separated
entirely from the women with whom they had formerly
been living, or have, by his persuasion, abandoned
94 Letter of Ca^iisius.
other grievous sins and begun to lead a better life, so
much as even to have retired altogether from the world.
And if I must speak of my own case, I can hardly find
words to tell you how these Spiritual Exercises have
made my soul better, changed my heart, enlightened my
mind with the brightness and beams of heavenly light,
and inspired me with extraordinary strength and courage,
so that this abundance of choice favours overflows even
into my body, and I feel altogether invigorated and
changed into another man.'
A few days later, having received instructions from
Favre how to go through the usual probations of the
novitiate, he was sent with Father John Aragonio and
Father Alvaro Alfonso to Cologne, to continue the
course of theology which he had begun there. This is
that Peter Canisius who, on account of his shining
virtues and Apostolic labours in aid and defeiice of
religion, was afterwards called the Apostle of Germany,
and in the end raised to the altars of the Church.
CHAPTER XX.
The ArchbisJiop of Cologne.
Blessed Peter Favre had been labouring unweariedly
in May enee for nearly a year, when a messenger arrived
unexpectedly from Cologne with ver}- pressing letters
from the inhabitants of that city, and from the Nuncio,
John Pozzi, requesting him to go thither immediately to
minister to the spiritual needs of the Church there, which
was in great peril. The Archbishop Albert was not then
in Mayence, and Favre would not leave without his
consent. He therefore detained the messenger, who was
a priest and theologian, and in this interval took him
through the Spiritual Exercises as he desired, and this
alone was sufficient to make him dedicate himself for
ever to the Society. When the Archbishop of Mayence
returned and heard of the envoy's mission, he was ver}^
much grieved at the prospect of losing such a man, whom
he so greatly loved and respected. But as so important
a service to religion was in question, he did not dare to
oppose his going. As a mark of his gratitude and
affection, he sent him a great many valuable presents,
among others some silver plate of great value. But Favre
sent back everything with much courtesy of manner,
saying that he was not a man to use silver plate, but so
poor that wherever he went or stayed, he carried all his
property with him. The next day, however, when Favre
came to take leave of the Archbishop and to ask his
blessing, the latter held him by the arm, and by force put
96 Weakness of the Archbishop.
a hundred gold florins in the bag which hung from his
girdle to carry his breviary in ; and courtesy forbidding
him to refuse, the holy man accepted them with thanks.
He would not, however, keep any of the money himself,
but sent part to the members of the Society at Louvain,
who were living in great poverty, and distributed the
rest among the most necessitous of the poor.
He arrived at Cologne, probably, before the middle of
September, and found religion in a very bad state there.
The Archbishop, Hermann von Weiden, had not only
been for same time wavering in his faith, but leant,
though so far secretly, to the Lutherans. The clergy and
laity, being convinced by many signs of the existence of
hidden .plots, were much scandaHzed, and trembled for
the fate of that flourishing Church. No one, however,
ventured to face the Archbishop, nor to give him the
slightest hint of the sinister reports which were current
about him. Favre being informed of all this, in the first
place commended the matter to God, then, putting aside
all human respect, he presented himself before the
Archbishop, and with the utmost freedom and boldness,
explained to him how much his flock feared that they
had in him, no longer a loving shepherd, but a hireling
keeper ready to leave them in the mouths of devouring
wolves. He bade him think on the terrible account he
would have to render to God, should this ever happen
by his fault, and besought him, for the love of Jesus
Christ, not to fall a prey to the wicked devices of the
heretics, but to cleave firmly to the old faith, and to
maintain it undefiled among his people, who were so well
disposed to resist the recent innovations of the reformers.
Hermann listened in motionless silence, and the words
pierced his soul. No sooner had Favre ceased speaking
than he broke out into violent weeping, professing,
whether deceitfully or at the time sincerely, who can
Te?nporary recovery. 97
say ? that he was convinced, and repented of his error,
and promising to have nothing more to do with the
heretics. Full of joy, Favre wrote to the Nuncio Pozzi,
who was at Bonn, saying that as his business was accom-
plished he thought of returning according to his promise
to Mayence. But Pozzi had no confidence in the
steadfastness of the Archbishop of Cologne, and con-
sidered Favre's presence there necessary, so he replied
by commanding him to remain where he was, saying
that he would take it ujoon himself to obtain the consent
of the Archbishop of Mayence.
Things were in this state when a letter arrived from
Ignatius, with positive instructions to Favre to leave
Cologne and proceed to Portugal with John Aragonio.
The reason was, that King John III., having betrothed
his daughter Mary to Don Philip, Prince of Spain, was
going to send her to that country, and had most earnestly
begged Ignatius to let him have two fathers to accompany
her, expressly mentioning Favre as one of them. He
knew him only by reputation, but had the greatest desire
to see and converse with him. Ignatius could not refuse
so pious a prince, who had moreover deserved so well of
the Society. He therefore laid the matter before the
Pope, and on his signifying his approval ordered Favre
to start. News of this reaching the Nuncio Pozzi, he
represented to the Pope that Cologne would nm great
risk by Favre's absence. Favre himself wrote, informing
Ignatius of everything, and then set out for Louvain
without delay.
CHAPTER XXL
An ilhiess at Louvaifi.
There were at Louvain several young men of the Society,
principally Spaniards, who had come from Paris, where
they had been prevented from remaining by the war
which was still going on between Francis, King of
France, and the Emperor Charles V. They all lodged
in the house of a good priest named Cornelius Vishaven,
a man of very holy life, exceedingly strict and austere
towards himself, liberal and charitable to the poor, most
zealous for the honour of God and the salvation of souls,
and regarded by all as a saint on account of his great
works, some of which seemed even to surpass nature.
This man longed exceedingly to see and make the
acquaintance of Father Peter Favre, of whom he had
lieard many wonderful things from those of the Society
vv^ho were living with him, and, quite recently, from his
intimate friend, Peter Canisius, who had written to him
about Favre. On seeing Favre, therefore, come quite un-
expectedly to seek a lodging with him, he was extremely
consoled, and made great rejoicings over it. But no
sooner had Favre embraced him than he said — ' I know
who you are, Cornelius, and know what you desire ; but
at the end of two days we shall be separated by obe-
dience.' Immediately Cornelius answered — ' I shall not
oppose or contradict obedience ; but I shall have
Strada at Louvain, 99
recourse to God, Who is able and knows how to detain
even obedient people if He pleases, and I shall ask Him
to detain you for the good of the people here.' Favre
smiled ; and the day after went to Antwerp, and to
the port of Vera, where, finding that the ships for
Portugal were on the point of sailing, he went back to
fetch his companions, who were to accompany him to
Lisbon.
But hardly had he reached Louvain, than he was
attacked by a violent fever, which compelled him to take
to his bed ; it turned out to be of the kind called tertian,
and lasted two months. This long and tedious illness did
not prevent FavTe from labouring zealously for the salva-
tion of souls, and the fruit which followed very plainly
showed that it was God's special providence which
detained him in that city. Among the students of the
Society who have been mentioned was Francis Strada,
then a young man of four-and-twenty, whom Father
Ignatius had received in Rome, and trained for some
time in his spiritual school. He had a great force and
vigour in speaking, more from nature than art, and
wherever he had been God -v^Tought numerous conver-
sions by his means, as has been said in speaking of what
happened at Brescia. He attended the course of philo-
sophy in the college known as the College of the Falcon,
where his courteous manners and pious discourse, and
still more his holy life, had gained the esteem and
goodwill not only of the masters but of the students,
whom he strove to advance in virtue and piety. Favre,
knowing how much might be done by such a genius if
it were properly disciplined, undertook to instruct and
train him in sacred elocjuence, and by way of practice
ordered him to compose and recite some Latin sermons
in the University. And the result was that his audience
daily increased, till it was necessary for him to move two
H 2
loo Strada s Sermons.
or three times to a larger and more convenient place,
and at last he was requested to explain the Word of God
every Sunday at the Church of St. Michael, one of the
])rincipal churches in Louvain. Favre consented to this,
and in order that his study of philosophy might not suffer
by it, undertook the task, while confined to his bed, of
giving him the subject of his discourse, dividing and
arranging the matter and arguments, and showing him,
step by step, the method and the limits to be observed
in enlarging on his theme, and giving full course to his
eloquence. With these instructions. Strada gained the repu-
tation of an excellent preacher, and, what is a far greater
distinction, he was the means of rousing men's souls and
producing very fervent conversions ; religious of different
orders, and the flower of the men of letters, professors
and students of the University, all flocked to hear him.
Not being yet a priest, he sent on to Favre all those who
consulted him about their souls. As to Vishaven, he
was beside himself with delight, speaking in tenns of the
highest praise of Favre's perfection and sanctity ; and
as he was a man very much thought of, he inspired every
one with a great desire to see and know him, and to
])rofit by his counsel. Thus great numbers of persons of
every sort and grade began to visit Favre's bedroom :
some to set their souls in order, others for his advice in
choosing a state, or amending their life. The holy man
denied himself to no one ; he was always ready to
receive, instruct, confess, and direct all who came ; the
fervour of his spirit strengthening the weakness of his
l)ody, and the abundant fruit which blessed his labours
filling him with consolation. There were several who
even desired to make the Spiritual Exercises under
him, among these were Ruardo Tapper, chancellor of
the University, and dean of St. Peter's at Louvain, and
Theodore Hesius, who had been secretary and confessor
Cor7ielius Vishaven. lor
to Pope Adrian VI. Although far advanced in years, he
wished to leave the world and spend the remainder of
his life in the Society. But Favre did not think that he
ought to leave Liége, where he was Vice-dean of the
Cathedral and Inquisitor of the Faith. He advised him
rather to use his influence and official position for the
honour of God, the glory of the Church, and the good
of souls. So well did the good old man follow this
advice, that Favre was able by his means to reform
several convents of nuns in Louvain, to whom he gave
very useful regulations for the observance of their
religious rule.
A miraculous occurrence which took place, greatly
increased the reputation of Favre. There was at Louvain
a girl of nineteen, named Maria Vander Hove, who
after\vards dedicated her virginity to God as a Carmelite
nun. She suffered many different kinds of mortal maladies,
besides being frequently tormented by devils. She was
taken to Favre, who exhorted her to put her confidence
in God, and for nine days recited over her the Gospel in
the Ritual, and other prayers ; on the last day she was, as
the father had predicted, entirely delivered from all her
troubles. In the year 1600, on the 20th of April, fifty-
seven years afterwards, she affirmed every particular on
oath, in the presence of five witnesses, who signed her
deposition.
But there was no one who made better progress in
Favre's school than Cornelius Vishaven. He had, very
early in his acquaintance with the father, begged to be
admitted into the Society, but before giving him any
assurance on this point, Favre saw fit to put him to a
severe trial in order to eradicate from his mind certain
methods of conduct in spiritual matters to which he was
addicted, which savoured too much of ostentation and
eccentricity, and were in consequence liable to fallacy
I02 Severe trials of Vi shaven,
and illusion. He put this before Cornelius as a con-
dition, and the good priest accepted it, giving himself
absolutely into the hands of Favre, to be treated just as
he pleased. The latter began his work by mortifying
him in his will, which he crossed in ever}^thing and in
every possible way. If he showed an inclination for
anything, even though in itself praiseworthy, it was
abruptly refused. Everything he did was badly done,
and he was blamed and reproached for it, and ordered
to do it over again three or four times. Very often he
was sharply reprimanded before the inmates of his house
for very slight things in which there was no blame. In
spiritual matters he was placed under obedience to
Strada, whom he had to attend as companion while he
was preaching, having to sit in sight of the people on
the pulpit-steps, with the hour-glass in his hand to mark
the time. As to obedience, Favre told him every
evening what he was to do the next day, purposely
mixing up and confusing things in his instructions ;
afterwards he called him to give an account of himself,,
and when, according to his o\m judgment, he had no fault
to find, he received a reproof and a penance. For two
months, Vishaven's virtue w^as tried in these and other
ways, and he not only stood the test with imperturbable
peace and serenity of mind, but showed himself ready to
persevere in this till death. Then Favre, laying aside
the false semblance of severity and rigour which he had
assumed, embraced him with marks of the tenderest
affection, and received him into the Society, nominating
him Superior at Louvain.
All this time the fever continued, and the physicians
seeing all the remedies which they had successfully
employed in similar cases to be in vain, were obliged to
say that this sickness did not follow any natural law, but
that perhaps God had sent it because of the great good
Favrc needed at Cologne. 103
Avhich his presence in Louvain produced. And these
words of theirs recalled to Favre's mind the last words
spoken to him by Vishaven on the day of his arrival ;
and, therefore, calling him to him, he said, ' This fever
came to me through you, and it is now time that it
should leave me through you. You prayed, and I fell
ill. Let your prayers now cure me." Vishaven did not
deny the fact, he promised to pray, and as soon as he
had done so, Favre rose from his bed cured of the fever,
and very quickly regained his former strength.
CHAPTER XXIL
The Louvain Students.
Whilst these things were passing at Louvain, letters
came from Rome ordering Favre to send our students
to Coimbra, in Portugal, where the King, Don John, was
estabHshing and founding a college of arts and sciences
for the Society, and to return immediately himself to
Cologne, where Pope Paul III., having received the
information sent to him by the Nuncio Pozzi, con-
sidered his presence absolutely necessary to prevent the
imminent ruin which evidently threatened the Church
there, in consequence of the apostasy of Archbishop
Hermann. Pozzi had before this Avritten to Favre,
telling him that the Pope's intention was that he should
return to Cologne ; but, not having received an explicit
order to that effect, such as the order commanding him
to go to Portugal had been, the holy man was in some
perplexity, not knowing which course to take to perfonii
104 Letter to Ignatius.
his obedience exactly. On the 6th of December, accord-
ingly, he wrote to St. Ignatius from Louvain, in these
words —
' I wrote a letter with my own hand, from Antwerp, on
the 13th of October, informing your Reverence that a
week after receiving orders to go to Portugal I left
Cologne, and went direct to Antwerp, fearing that I
might be too late to find an opportunity of sailing. I
showed your Reverence's letter to the agent, who
offered to find what was requisite for the sea voyage,
and told me to wait at Louvain, where he would
let me know when the time came for starting. I
accordingly returned to this city, and was attacked by
fever immediately on my arrival. May the will of Jesus
Christ be done, Who knows, that if it had been pos-
sible, we would have acted in simple obedience. Mean-
while an incident occurred, which only God knows
whether or not it is for His greater service. Mgr. Pozzi
having been informed of the order I had for Portugal,
began, before I left Cologne, to try every means to stop
me, thinking that it was more useful for me to remain in
Germany than anywhere else. Lie wrote to me on the
12th of last month, saying that he hoped very soon to
get the Pope's permission for me to remain, and that
Mgr. di Santa Croce had written to him after the feast of
St. Andrew, giving him a promise to this effect. He after-
wards sent me word by one of his secretaries that some
despatch or letter had arrived from his Holiness, giving
him full license to keep me in these parts. Up to this
time I have neither seen this letter, nor been informed of
its contents. Nevertheless, I am in great perplexity;
seeing, on the one hand, your Reverence's order, and
on the other, his Holiness' w411 to the contrary. It
surprises me extremely that your Reverence should
The Students of the University. 1 05
know nothing of this letter from his HoHness, more
especially considering the mediation of Mgr. di Santa
Croce in the affair ; for in his reply to a letter of mine
of the 1 8th October, he did not appear to know any-
thing of my being sent to Portugal. I say all this, not
that I am in the least more inclined one way than the
other, but merely to let your Reverence know ever}--
thing. If, in the letter wliich Mgr. Pozzi has, I should
see the Pope's will ctearly expressed, I shall still not be
able to set my mind at ease until I receive a reply from
your Reverence. I entreat you, therefore, for the love
of Jesus Christ, to do all you can to give me a speedy
answer. '1
In this letter he shows, as always, an entire indifference
in his obedience, ever ready to undertake or to abandon
anything at the sign of the will of his Superiors. And his
father, St. Ignatius, was so struck and touched by his
conduct, that he could not refrain from marking these
beautiful words of FavTe with his own hand, and writing
twice on the margin of the letter, as an expression of his
admiration, these words — ' See what obedience ! See what
obedience ! '
Soon after this, having received fresh letters from
Rome, in which the will of his Superiors was clearly
notified, he at once prepared to send several of his
companions to Portugal, and to return himself to
Cologne. But as soon as it was rumoiured through
the city that the members of the Society were about
to leave, there was a very great and general lamenta-
tion ; but there were several young men belonging to
the University who, on the contrary, were full of joy on
hearing it. God had already deeply touched their hearts
by means of Francis Strada's sermons, and they were
^ Autograph letter.
io6 Maximilian Cappella,
firmly resolved to dedicate themselves to His service
in the Society ; they no sooner heard that the fathers
were on the point of leaving, than they courageously
determined to follow them. Eighteen came at the
same time to Favre, who, after examining them ver}-
closely, was satisfied of their vocation, and received
them all. Since the shortness of the time did not
allow of a longer instruction, he assembled them all
in a room, and gave them lessons, full of wisdom, for
their guidance in the new life which they had embraced.
They were all of one mind, full of spiritual consolation,
and ready to beg their way on foot wherever they should
be commanded by obedience to go.
The general gladness was increased by the accession
of another companion, the more welcome for being un-
expected. Maximilian Cappella, a youth of eighteen, of
an excellent disposition and great talents, had for several
months had an inspiration to join the Society ; but,
fearing that this mental attraction might arise from
some lightness, and not from the voice of God, he
had paid no attention to it. On hearing of the depar-
ture of our fathers, he was conscious in his heart of the
revival of the same desire ; yet even then he resisted the
interior movement, arguing with himself, and purposely
seeking reasons for rejecting and setting aside the idea.
He was strengthened in this course by a certain preacher,
who spoke publicly against our fathers and particularly
Francis Strada, pitying people who were so blinded as to
crowd to hear a beardless boy. Nevertheless, as Cappella
had several times been to confession to Favre, he thought
it only courteous to pay him a farewell visit ; and going
to Vishaven's house for that purpose, he met Favre on
the threshold just in the act of leaving. As soon as he
saw Cappella, he said, ^ You, too, Maximilian, do you
wish to join us ?' At these words, as he afterwards said
Novices sent to Portugal. 107
himself, Maximilian felt his mind instantaneously cleared
of all doubts, his heart glowing with fervour, and irre-
sistibly impelled to answer with resolution, ' Yes, father,
I, too; I desire to be with you.' 'Very well,' rejoined
Favre ; ' go upstairs, and you will find some more com-
panions.' He obeyed, and when he saw that band of
youths, all of whom he knew, five of them masters in
philosophy, and the rest either bachelors of theology or
some of the first students in civil and canon law, he
burst into tears of emotion, embraced them one by one ;
and, that he might never leave them again, he gave the
keys of his rooms to a friend, begging him to take
charge of his effects, and to send them to his parents
at Lille.
The numbers of the Society having so greatly increased,
Favre did not think it well to remove them all from
Louvain, especially as some of the more influential
citizens were meditating an appeal to Charles V. for
the establishment of a college. He therefore made
choice of twelve to be sent to Portugal, three who
had been some time admitted, Francis Strada, Andrew
Ovieda, and John Aragonio, with nine novices, Peter
Favre de Hallis,^ Leonard Kessel, Hermes Poen, James
Lost, John Covillon, Daniel Dondermund, Cornelius
Vishaven, the younger, Thomas Pogh, and Maxi-
milian Cappella ; leaving the rest in Louvain under
the direction of Father Cornelius Vishaven, the elder,
with the exception of Emiliano di Loyola, nephew to
St. Ignatius, and Lambert Castrio, from Liege, bachelor
of theology, whom he took with him to Cologne. But
immediately after Favre's departure a perilous tempest
unexpectedly arose, which all but ruined everything.
The professors of the University, who had at first been
»
* He added the name of Favre to his own name, Peter, on account
of his great affection for the holy father, and he kept it all his life.
io8 Indignation in the city. ^
so kindly disposed, now, irritated by the loss of so
many promising students, became suddenly hostile ; and,
not satisfied with complaining, they worked upon the
natural affection of the parents and relations of the
young men, till the whole city was in a tumult against
the fathers. The good Father Cornelius Vishaven was
marked out for universal indignation. Instead of being
regarded, as before, in the light of a saint, and being
respected and venerated by every one, he was looked
upon as a person who went about deceiving the young,
and who deserved to be shunned as a domestic enemy.
Things reached such a pitch that the members of the
Society were obliged to keep in the house by themselves
for several days, not venturing to show themselves in
public. Yet none of the novices wavered or yielded
to either the threats or entreaties of their families.
They all bravely defended their own cause, repelled
every attack, and conquered every trial. And so far
from the students of the University being deterred
from the desire of a religious life, five more, influenced
by the example of such constancy in their fellow-
students, joined them. These were Adrian Adriaen,
Anthony Vinck, Peter Gillon, Nicholas Gauden, and
Oliver Manara, all of whom were afterwards of great use
to their country and to religion.
CHAPTER XXIII.
Second stay at Cologne.
We must now return to Father Favre. He quitted
Louvain at the end of December, 1543. He stayed
a few days at Liége, Maestricht, and Aix-la-Chapelle,
to sow the Word of God in those cities ; leaving in them
all such a desire of his presence, that soon afterwards
several of the inhabitants followed him to Cologne, in
order to confer with him more at leisure, and to make
the Spiritual Exercises under him. On reaching Cologne,
he found reason for the bitterest sorrow, religious matters
having fallen into a much worse condition since he left
it. The Archbishop Elector, Hermann, faithless to the
promises he had made at the Diet to the Emperor,
and a few months before to Favre at Cologne, had
begun to take the part of the heretics openly. Nor
was this all, he had sunmioned Martin Bucer from
Strasbourg, and Melancthon, Pistorius, and Sarcems,
all leaders and teachers of their sect, from Saxony,
giving them the fullest power to propagate their false
doctrines with impunity.
Favre was filled with a burning zeal at the sight of
these terrible evils, and he generously resolved to
employ every exertion, every means to remedy them,
not hesitating, in case of necessity, to lose his own
life. And, finding the clergy, nobility, and people well
disposed to resist the assaults of the heretics, and to
irò Favres exertions at Coloo^ne.
refuse to admit their new doctrines, he mounted the
pulpit, and continued to preach for many months,
encouraging his hearers to remain fimi and faithful to
the old faith of their fathers. He set forth the true
sense of the Scriptures with great solidity and clearness,
drawing thence arguments and proofs in confutation of
the new heretics. Combining the characters of theologian
and preacher, he mingled instruction with the defence of
true doctrine in his discourses ; thus, at one and the same
time, enlightening the intellects of his hearers that they
might know the truth, and moving their wills to the
amendment of their lives. From the very beginning
the first persons in the city crowded to hear him :
consuls and senators, doctors and members of the
University, canons, and all orders of the clergy, the
Bishop of Liege, and other distinguished strangers ;
and, as the fame of the servant of God spread abroad
in the city, the numbers of his audience continued to
increase. The fruit of these labours of his was, that
some members of the University, who had partially
joined the Lutherans in opinion and way of living,
returned to the right path. Many more, whose faith
was wavering and in imminent danger of altogether
giving way, were confirmed in the truth.
The man of God did a still greater work by his
familiar conversations in society, and by giving the
Spiritual Exercises privately. No heart, however hardened
and obstinate, could long resist him, or refuse to
be softened by his gentle persuasions, and by the
attractions of his most loveable spirit. Those who had
had personal experience of his power inspired others
with a desire to know him, and undertook to introduce
and present them to Favre. He was now constantly
besieged by penitents, who wished to make their confes-
sions to him ; and, not being able to hear them all.
Melancthoji and Bticer, 1 1 1
he was compelled to avail himself of the assistance of
Father Alvaro Alfonso, although he was new to the
work. Before this time, very few indeed approached the
sacraments, except at Easter ; but now great numbers,
many of them, too, persons of consideration, did so very
frequently, to the great edificati,on of the people. The
rites and ceremonies of the Church, and the pious
practices of religion, began once more to be reverenced,
and several convents and religious communities were
brought back to ancient discipline and to the strict
observance of their rule.
Having thus, as far as possible, repaired the losses
of religion among the Catholics, he next set himself
to quell the pride and blunt the weapons of the
heretics. He wrote very pressing letters to John
Cropper and Antonio Perrenot de Granvelle, entreat-
ing them to interpose with the Emperor, at whose
Court they were, to prevail upon him to provide for
the Church of Cologne, by driving out the heretics by
public proclamation, seeing that they made his name a
pretext for the purpose of dissemination of errors with
impunity, under the name of reform. And that they
might not venture in the meantime to pervert the people
with their sophistries, he challenged the two leaders of
their party, Philip Melancthon and Martin Bucer, to a
public disputation. Puffed up with pride, and trusting
to their own boldness, they both, one after the other,
accepted his challenge and met Favre, who, pressing
them with incontrovertible arguments and proofs, and
entangling them in their own answers, reduced them to
silence, their intellects convinced, but their wills remain-
ing more obstinate than before. The consequence was
just that which Favre aimed at. They were ashamed
again to risk their reputation after being thus publicly dis-
graced, and therefore left Cologne, to diffuse the poison
112 S^. Ursulas chapel.
of their heresy secretly in the country round. Even the
Archbishop, seeing these champions thus defeated, con-
trary to his expectation, was somewhat checked in his
mad course, and the senate by pubHc edict banished the
heretical preachers beyond the bounds of the city. Thus
was Cologne then saved, mainly by the instrumentality of
Favre.
It is true that he used another, and a most effica-
cious, means besides these labours for accomplishing
his object, namely, prayer. He very often retired to
St. Ursula's Church, and there, in the' chapel called the
' golden chamber,' where rests her relics and those of the
holy virgins her companions, spent long hours in prayer
to God, commending to Him the cause of religion and
the salvation of the citizens. Every day he said Mass
there, shedding an abundance of tears, .and crying to God
for mercy. He returned infinite thanks to the angels
guardian and the hoh' patrons of the city for the firm
allegiance of its inhabitants to the true faith and for their
perseverance in Christian virtue, of which he had fresh
evidence every day. And we know that he became so
strongly attached to the people of Cologne, that even
when he was far away from them he kept them in
remembrance. The following year he wrote thus to
our students whom he had*left at Cologne —
' I always knew perfectly well that in other universi-
ties you might make greater advance in study than in
Cologne ; but, notwithstanding this, I thought the good
of so many souls was a more important consideration.
The very tender affection that I bear to this city has
made me prefer exposing you to the danger, or rather 1
preferred that you should be less learned in Cologne than
exceedingly learned elsewhere. God grant that this zeal
may be in conformity with His will. Who gave His only-
Letter from Canisiiis. 1 1
o
l:)egotten Son for the salvation of sinners. Don Alvaro is
well acquainted with these sentiments of mine, which
may have seemed to be to his own detriment ; but, as I
have already said, my mind was made up on the point,
and I may add that I would rather hear that any one of
}'0U, including Master Peter Canisius and Don Alvaro,
had died and was buried at Cologne, like Master
Lambert, than that he was living and in good health
elsewhere.'
Not to speak of the others, Canisius entered thoroughly
into these feelings, and in his reply to the holy father on
the subject, he says — ' Since I have been admitted to the
baccalaureate, my friends insisted on me giving the
lectures on the Scriptures ; and I do this three times a
week in the school of theology. I am engaged upon that
golden epistle of St. Paul to Timothy. My audience is
\ery numerous, and it increases daily, for my lectures are
public. I continue also to preach to the clergy, and I do
tlie same on all feasts, at the Gymnasium, where I explain
St. Matthew's Gospel. Moreover, I very often have to
dispute before the professors of the University. You may
easily imagine how all these things tax my poor wits ; but
1 am very happy in thus labouring for the service of my
neighbour, more particularly as it is done to please my
venerable father, Peter Favre, who loves me so truly in
Jesus Christ. I am sure that if he were here he would
give me energy and strength. I feel nothing too much
for me, nothing a trouble, if only, by fulfilling your
wishes, I can be of some use to the citizens of
Cologne ; for I well know how greatly your Reve-
rence desires to do them good by your prayers and
labours, and by those of your sons. And I tell you
frankly that, unless obedience should summon me else-
where, I am ready and willing to devote this soul and
I
114 Kindness of the Carthusiaits.
body of mine, with all my time and study — my whole
self, in short — to live and to die, to teach and to labour,
for the good of the citizens of Cologne.'^
The atfection borne by Favre to the people of Cologne
was equally returned by them, and they proved it in the
July of this year, 1544, when they had the first news of
his intended departure. They were full of grief about it,
and knowing that the holy man would not consent to
accept any other mark of their gratitude, they offered
him the heads of six of the holy virgins, St. Ursula's
companions, which he valued more than any amount of
treasure, and took with him to Portugal. But before
speaking of his departure, I must relate two circum-
stances Avhich are connected with the affairs of Cologne.
CHAPTER XXIV.
TJic CartJiiLsiaiis.
The first of the two things alluded to in the last chapter,
was that Father Favre gained for the Society, not only
the affection of the sacred and venerable Carthusian
Order, but its formal brotherhood, and a participation in
all its good works. When Peter Canisius returned to
Cologne full of holy fervour, and, as it were, out of himseH"
with rapture at the wonderful things he had seen in Favre,
and at the Exercises which he had made under him at
Mayence, he poured fordi all that was in his heart to
Father Gerard Hammond, the prior of the Carthusians,
telling him so much of the holy life of the man of God,
and of the wonderful effect of the Exercises when handled
1 Autograph letter.
Letter of the Prior. 1 1 5
by him, that he was full of eagerness to know Favre and
to have personal experience of the Exercises. He more-
over desired to inform the Prior of Treves of the
particulars related by Canisius, and wrote to him,
accordingly on the last day of May, 1543, as follows —
'Amidst the storms with which all Christendom is
shaken in these deplorable times of ours, it has pleased
God, blessed be His Name ! not to forsake His Church,
but to raise up to help her some Apostolic men, fitted
with His Spirit, and adorned with virtue from on high,
Avho labour with fervent charity in leading back wanderers
and sinners into the path of salvation. This they do,
and great is the fruit which blesses their work ; for the
Master of these men works invisibly in their souls, and
their words, like sparks from red-hot iron, set on fire
the hearts on which they fall. There is one of their
number witli the Cardinal of Mayence, Master Peter
Fa\Te by name, a theologian of the University of Paris,
and a man of great sanctity. He puts the souls under
his direction through certain Spiritual Exercises, which
.are so powerful and efficacious, that in a very short time
they produce in those who follow them a true know-
ledge of themselves and of their sins, with the gift of
tears, and of a real and hearty conversion to God, their
last end ; together with growth in virtue, and the enjoy-
ment of an intimate familiarity and loving union with
Him. Would to heaven that it might be given to me
to find out some necessity for travelling to Mayence !
Certainly, it would be wortli while to go as far as the
Indies to find such a treasure. However, I trust before
I die to be permitted to see this servant and dear friend
of God, and to be guided by him to the reformation of
my interior spirit and to union with God.'
Favre was unable to satisfy his wishes on the occasion
of his first visit to Cologne, as he only stayed there a
I 2
ii6 Favrc at the Chartreuse.
fortnight or a very little more. But in this second stay,
which lasted six months, he had leisure for long con-
versations with Hammond ; indeed he lodged in his-
monaster}-, and was able to give the Spiritual Exercises to
that devout community. So marked was the fruit and
consolation which those holy men experienced from this,,
that they were never tired of sufficiently praising to the
skies that divine teaching of the spiritual life. In order
to have it always within reach, and to profit by its in-
structions, they requested to have a copy of the Exercises,
Avhich they preserved ever after among the most precious-
manuscripts of the monastery. It is unnecessary to say
that they cherished an undying remembrance of the
virtues and sanctity of Favre. After his death, two years
later, he was never named amongst them except by the
title of 'Blessed/ and he is so styled by Theodore
Petreius, in hfs Caiihusiau Library, where, speaking
of the bright example he gave in the Charterhouse of
Cologne, he says — ' So great was Blessed Peter Favre s
gravity of manners and holiness of life when he was a
guest in the Carthusian monastery at Cologne, before the
name and labours of the Society were so well known
in the world as they afterwards became, that he carried
every one away with admiration of him,' - and it was
mainly for his sake, that from that time the Carthusian
fathers began, and afterwards continued, to consider and
cherish as brothers all who belonged to the Society. It
is certain that so close a bond of mutual charity was
formed between them and us in Cologne, that each
regarded the others as one with themselves ; and on
the death of Lambert Castrio, who had accompanied
Favre from Louvain, the Carthusians buried him among
their own dead, and admitted him to a share of their
suffrages.
2 Vol. i. pp. 35, 36.
Decree of the General Chapter. 1 1 7
In the following year, 1544, when the General Chapter
was being held at the Grande Chartreuse, the fathers
assembled not only approved of the union subsisting
between our Society and their House at Cologne, but
resolved unanimously to give the former a share in all
their spiritual goods, and the decree, drawn up in proper
form, signed, and sealed, was sent to St. Ignatius at
Rome. The following is a translation of it.
^ Brother Peter, the unworthy prior of the Grande
Chartreuse, and all the other definitors of the General
Chapter of the Carthusian Order, to the Reverend
Father in Christ, Ignatius, General of the new Society of
the Name of Jesus, and to his devout brethren, in every
part of the world, that salvation which God has prepared
for those who love Him.
' Ever since we have kno\^m, dearest brethren in the
Lord, of the sweet odour of your holy life, salutary
doctrine, voluntary poverty, and all the other virtues
by which we understand that you, as lights shining
in the darkness of this miserable world, labour to
turn into the narrow path of salvation those who are
in the broad way leading to destruction, to confirm the
wavering, to urge on the tepid and spur them to progress
in virtue, and so to be of great use to the Catholic
Church, we have been filled with joy in the Lord, and
^ive Him thanks that even in this so great desolation of
His Church, and in the midst of the heavy calamities
which have befallen us. He has been mindful of His
mercies, and has raised you up and sent you forth as
new labourers in His vineyard. In which holy under-
taking we also, greatly desiring to aid you, so far as is
possible to our weakness, earnestly beseech you, brethren,
by the love of that dear Lord Who vouchsafed to die for
us, ne in vacitiun grafiani Dei r capiat is ; but continuing
1 1 8 Commtmication of good woi'ks,
to persevere in your \\o\y resolution, cxiiiheatis vos siaif
Dei ministros in multa pafie/itia, not relaxing in your
labours, nor being cowed by danger, or the persecutions
which are always in store for such as will live a holy
life, tempore enim suo metetis no7i deficientes. And for
ourselves, brethren, if our divine sacrifices, our prayers,
fastings, and pious exercises, in all of which we give a
share to you and to your successors, living and dead, are
of any avail before the Lord, we gladly unite in all your
holy intentions and labours, entreating you likewise to
admit us in return to a share of your prayers and spiritual
goods.
' Given at the Chartreuse, under our seal, in the year of
our Lord 1544, on the Thursday after Cantate Sunday,
May 15th, during our General Chapter.'
This decree, together with other favours, was again
confirmed in another General Chapter, held in 1583.
And as time went on this mutual brotherhood and par-
ticipation of spiritual privileges, far from diminishing,
continued to increase in the two orders. But, to return
to early days, it is certain that the Society owed its
existence at Cologne to the Carthusian fathers. It was
the Prior Hammond who, in 1553, provided a house
for our fathers to live in, and who, the following year,
promised what was necessary for their support. He it
was, too, who, with John Cropper and Everard VillichiuSy
induced the consuls and magistrates of Cologne to give
to the Society the College and University there, knoAni
as those of the ' Three Crowns ; ' and all this was due, in
the first instance, to the merits of Peter Favre ; for it was
he who won for the Society the love and protection of
those venerable fathers. And the holy patriarch Ignatius
did not fail to correspond, to the utmost of his power,
with the great affection of the Carthusians, especially
Canisiiis and J lis family. i r 9
tliose of Cologne, writing many times to thank them for
their kindness to his Society. There is one of tliese
letters, dated the nth of June 1547, in which he
expressly speaks of having admitted them to a share in
the works, prayers, and merits of the Society.
CHAPTER XXV.
Peter CanisiiLs and his family.
Another event happened while Favre was at Cologne
which deserves mention, although it was of a private
nature. Peter Canisius had been suddenly summoned
to Nimeguen, his native place, to attend his father, James,
in his last moments. As soon as he had passed to a
better life, the pious youth, following the Evangehcal
counsel, distributed among the poor his portion of the
inheritance, reserving only a sum of money sufficient for
the maintenance of himself and his companions, who
were living at Cologne very hardly, on alms. His step-
inother, Wendelina Vanden Berg, was very angry at this,
and, not satisfied with raising a great commotion on the
subject in the family, she spread a false report, that
Father Peter Favre, whom she described as a vagabond
foreigner, had used certain arts to bewitch her step-son,
and attach him to himself for his own ends, which were
to appropriate the largest and most valuable portion of
'the property, and to ruin the family. She wrote the most
insulting letters on the subject to Cologne, spreading her
complaints and lamentations all through that distant
city.
I20 The step-mother of Canisitcs.
Favre, who knew by experience how prejudicial such
damaging reports and false accusations are to the
Apostolic ministry, thought it necessary to put a stop
to them. He took up his pen and wrote to the lady
in question a letter full of boldness and prudence in
defence of himself and her son,
^ Very dear and honoured lady in Christ, — •
'You complain that Master Peter Canisius,
hitherto your much loved son, has degenerated from that
respect which he has of old paid to you, and you say
that the blame of this rests with me. I, on the other
hand, who behold this excellent and most virtuous young
man united with me in the closest bonds of spiritual
affection, so that we are one in heart and mind, cannot
but desire and wish every kind of good for him and
for his relations and friends. And in saying this, I do
not mean those only who are united to him by Christian
charity and Evangelical perfection, but those also who
are his friends and relations according to the flesh. For
this reason, I often pray to our Lord God for the soul of
his late father, and for your consolation and for your
children and relations. But perhaps you will say, Why,
in that case, have you taken from us Master Peter, who
was, by his presence and counsel, our joy and conso-
lation ? I answer. What would you do, pious and excellent
lady, if you saw on the one side Jesus Christ wishing
that he should serve Him, and delighting in his spiritual
profit, and on the other his natural relations and friends,
wishing, at any cost, to enjoy his society in the midst of
the deceitful and transitory pleasures of this world ? If
you think my judgment right in the matter, you certainly
must agree with me, that I have done wisely in helping
and confirming him in this resolution of his, all the more
because in doing so I have not regarded my own interests,
Letter of Favre. \ 2 1
nor derived any advantage from the smallest portion of
his property. The whole question, as it seems to me, is
made one of worldly interest ; and it seems to cost no one
a thought that Master Canisius' soul should go to per-
dition. People find it too hard to bear that the property
which falls to him by right of succession should be
alienated. It is thought a great matter that our lands
should be diminished by a few inches — a miserable hand's
breadth of soil ; and it is a thing of no moment that a
soul should be separated from God, Who is our supreme
felicity 1 For the rest, I declare that not the very smallest
portion of these worldly goods is applied to my advantage.
God is faithful, Who has for His own glory kept me free in
this respect, and it would be impossible for me even to
think of putting my trust in any earthly thing. Why
then, you may say, do you not forbid his doing what you
are aware must be displeasing to us ? I am ignorant
what, or how much property he has disposed of ; but if
I am to express my opinion freely, I can only say that I
do not disapprove of what he has done. I know that
the disposal he has made is for pious objects ; and that
therefore, to speak correctly, so far from having alienated
his property, he has restored it to the one real, rightful,
and supreme Master, that is, to God. Wliat can there
be Avrong in this ? Besides, the possessions which he
brought with him are his own to dispose of as far as he
pleases. Our Society aims at objects, at desires, and at
gains very different from these poor and perishable things.
As to the reports spread about me, they are, I think, too
trivial and contemptible to be believed, at all events by
persons like yourself, who fear God, and are not given
to think evil of their neighbours. They say that I am an
unknown person and a stranger ; and I do not deny it.
Yes, I am a pilgrim, and so are all my companions, and
not only in this part of the country, but all the world
122 Favre sent to Fortumi.
over, and so I shall be, thank God, till my death. For
all my cares and all my efforts are directed to one only
end — that I may one day be an inmate of the house of
God and a fellow-citizen of the saints.'
After receiving this letter, ^\'endelina withdrew her
opposition ; indeed, a few years later, she gave her son,
Theodoric Canisius, to the Society.
CHAPTER XXVI.
Peter Favre sent to Portus'al.
-«b'
Meanw^hile, Don John, King of Portugal, had not at
all abandoned his resolution already mentioned. He
besieged his Ambassador at Rome with letters in which
he continually urged him to press for Father Favre's
departure. It Avas not possible to resist the reiterated
request of so great a prince. Accordingly St. Ignatius,
with the Pope's consent, ordered Favre to leave Cologne
and begin his journey to Portugal immediately. As
soon as this news was told to Father Claude Le Jay, also
one of the first ten companions, who was in Germany at
the time, he represented in vivid colours the irreparable
loss to religion which would be the consequence. ' For/
lie writes to St. Ignatius, 'there is here so high an
opinion of Father Favre's sanctity and v>'isdom, that the
very sound of his name is a support and an encourage-
nient to the Catholics. And it is by means of his
presence and labours that their princes and nobles hope
to repair the losses sustained by the faith in this country.'
i]ut Favre, although a vast harvest lay before him.
Leaving Cologne. 12
ì)romising abundant fruit, showed all willingness to take
a final leave of Cologne, being firm in that principle of
his, that every change of place made under obedience
would lead to greater glory for God than remaining
where he was. And so indeed it turned out in those
two last years of his life which he spent in Portugal and
Sj)ain. And so, taking leave of the clergy, nobility, and
people, he quitted Cologne on the 12th of July, 1544,
leaving there eight of the Society, under the government
of Father Leonard Kessel, who had returned from
Portugal. Among them was Peter Canisius, the heir
of his spirit and zeal. He continued the work of
supporting the Catholic cause in that city, and after
two missions, to George of Austria, the Bishop of Liége,
and to the Emperor Charles V., succeeded in obtaining
the removal of the wicked pastor, Hermann, against
whom Pope Paul IH. had issued sentence of excom-
munication. In his stead was appointed Adolphus of
Schaumburg, a prelate of irreproachable life and faith.
At Louvain, Favre was greatly consoled by the society
of his dear children, and when he was about leaving,
Father Cornelius Vishaven insisted on bearing him
company as far as the port of Vera, where the Portuguese
ships lay at anchor. To reach that port from Antwerj),
it is necessary to cross a wide arm of the sea, and while
doing so, it happened that a dead calm came over, and
obliged the sailors to take to their oars to hold on their
way. While they were doing this, Favre and Vishaven
were talking together on spiritual subjects, and one of
the crew said, half angrily, as he passed them — ' What is
the good of your chattering there? Why do you not
get us a breath of favourable wind from Cxod by your
prayers? We shall never be in port to-night without
it.' Favre, not knowing Flemish, asked his companion
what the sailor had said ; and when he was told, he
124 Favre at Evora.
added pleasantly — 'The good fellow is quite right; let
us begin to pray.' They both knelt down, and imme-
diately a fair wind blew, and took them into the port in
two hours, to the wonder and delight of the passengers.
There, with a last embrace, the two holy men parted ;
and Vishaven returned to Louvain, whilst Favre sailed
for Lisbon, where he arrived safely on the feast of
St. Bartholomew.
AVe are told by Father Balthazar Tellez, in his
Chronicles of Foiii/gal, that after visiting our brethren
in the House of St. Antony, Favre went straight to
Evora, the residence of King John, his Queen, Dona
Catarina, and the Princess Dona Maria, who was
betrothed to Philip IL He was introduced to the
King by Father Antonio Araoz, and he thanked his
Highness humbly and gratefully for the many and signal
favours which he had granted with so free and lavish
a hand to the Society, and for the fatherly care whicli
he took of it in supporting and extending it, not only
in his own dominions, but in other countries also by
his good offices and recommendation.
King John, who had been led by the great things
spoken of Favre by Father Simon Rodriguez and
Father Antonio Araoz to form a very high opinion of
him, now that he had seen him, and still more when
he had conversed with him familiarly, thought that the
reality far surpassed the idea that he had conceived.
He was a very practised observer and judge of character.
He seemed to see in Favre the exact and living likeness,
as it were, of the spirit of Ignatius, and thought that,
as regarded personal holiness, and the gift of governing
others, the Society did not possess his equal in Portugal.
He therefore, after consulting with the Queen, who was
as much delighted with Favre as himself, abandoned the
idea of attaching him to the service of his daughter.
At Coimbra. 12
for whose sake he had begged for him, and determined
to keep him in Portugal, and not to suffer him to leave
his Court.
The holy man, not guessing at the King's intentions,
and supposing that he should soon be going to Spain
with the Princess Maria, took a journey to Coimbra,
for the puqjose of embracing the fathers and brothers
there, who were very desirous of seeing him ; and after
spending a few days at the College, returned in haste
to Evora. But his health suffered from the journey
in the rainy autumn season, and he fell sick. This
strengthened the King in his determination, now that
he saw it to be in accordance with the will of God ;
and without more delay he sent some of his own suite
to accompany the Princess to Spain, and then turned
his attention to the diligent use of every means for
restoring the health of Favre.
CHAPTER XXVn.
TJic College of Coimbra.
At the beginning of the new year, 1545, when Peter Favre
had recovered from his illness, he returned to Coimbra,
to inspect more at his ease the beginnings of the College,
and to enjoy a longer time of intercourse with the nume-
_j»us students. Words cannot tell the joy and reverence
with which he was received, not as a stranger or a guest,
but, to use his own words, as if he had been the common
father, lord, and master of all, ardently desired and
loved by all. There were there upwards of sixty yomig
men of different nations — Portuguese, Spaniards, Italians,
120 Letter to St. Ignatius.
and Flemings — but all united most closely in heart and
mind. They pursued their scientific studies with the
greatest ardour, without neglecting their own perfection,
and the whole city was greatly edified by their generous
acts of humility, mortification, and self-contempt. All of
them, from the oldest there down to the novices, rendered
him a most exact account of their consciences, and he,
who possessed a remarkable gift and grace of discern-
ment of spirit and of direction of souls, gave to each
the particular guidance and counsel which was most
suited to his disposition. The result was such an
unusual revival of fervour, and such a wonderful
progress in the practice of the most difììcult virtues,
that the Superiors were obliged to restrain the exces-
sive zeal of some who were inclined to outrun the
bounds of discretion. Favre was filled with consola-
tion at this, and wrote letters to St. Ignatius, speaking
highly in praise of the students. In one of these letters
he says —
' It is a month since I came from Evora to visit our
brethren here at Coimbra, where, by the grace of our
Lord, I was received, not as a guest, but as the father,
lord, and master of all. I must put in the first place,
Father Santa Croce, the Rector of the College. I assure
\'Our Reverence that if no fruit had come of my visit here
except the indescribable joy it caused to all the brothers,
and to other persons who desired it, the fault must be
entirely my OAvn, either because I take too much advan-
tage of their perfect humility and obedience, or because
I have not been able to direct each one to his own real
profit. I do not believe there is a single person, out of
more than sixty who are in this house, who has not been
making great exertions to increase daily in perfection,
and to persevere unto death in the fervour with whicli
Fervour in the College. i 2 7
they have begun. Great peace and harmony reign among
them. There is brotherly charity, there is obedience,
liiimihty, and entire submission of every one. Order
is observed in everything — in bodily, literary, spiritual
exercises ; and in saying this, I do not make my own
way of thinking and acting a standard, knowing that
there is always a great want of order in it, but I mean
that everything is done exactly as your Reverence
would desire. Thanks be to Him Who is the author
of all good.'^
At the close of this letter he defends some of the
fathers who had been suspected by Ignatius, not
without apparent reason, of following certain rules in
the government and direction of others which did
not seem in harmony with the spirit of the Society.
Nevertheless, he observes, with his usual prudence,
that this unwonted and impetuous fervour requires
regulation to prevent its becoming excessive, and
shaking off the restraint of obedience from too much
freedom being allowed to individual judgment. This
very thing happened a few years later, and to correct
it St. Ignatius vv^as obliged to use firm and vigorous
measures. Outside the house, men's minds were no
less stirred up by the Blessed Father. He preached
several times from the pulpit of the principal church,
and drew to himself the admiration and affection of
many who came to him for the purpose of private
conversation and to make the Spiritual Exercises
under him. It will be enough to say that about
thirty of the choicest students of the University came
to him, requesting admission into the Society. He
only received some few of them, all men worth many
others from their noble birth, talents, learning, and
* Autograph letter, January 8, 1545.
128 John Ntiiiez Barreto.
virtue, such as Manuel Sa, Antonio Gomez, a doctor
of the Sorbonne, Michael de Sousa, John Azj^ilqueta,
a relation of the famous Martin Navarro and of
St. Francis Xavier, and Louis Gonzalez de Camera,
son of the Count della Calleta. The last mentioned
had known both Fa\Te and his companion at the
University of Paris. At Coimbra he now observed
the example of his holy life more closely, and became
inflamed with a desire to imitate it ; so, generously
abandoning the wealth and honours of his paternal
home, he entered the Society, thereby closing the door
to any dignity, ecclesiastical or secular.
But no vocation was so wonderful and worthy of
record as that of John Nunez Barreto. He was
already a priest and commendator}^ abbot of a noble
church, and was leading in the world a truly saintly
life. He had felt drawn by an interior attraction
from God to make the last sacrifice which remained
for him to make, that of his own will, by placing
himself under obedience in the Society, of which his
brother Melchior was already a member. He could
not make up his mind to this, fearing that that new
kind of active life, devoted to the welfare of others,
might check the flow of that stream of sweetness and
consolation which he drew from the contemplation of
heavenly things, in which he passed a great part of
both day and night. He was in this state of uncer-
tainty, when he dreamed that he saw a foreign priest
celebrating High Mass, and that he himself was
assisting as deacon. He was offering him the pax to
kiss in the usual way, with the right hand, when the
priest made him a sign to use the left. There fol-
lowed a dispute between them, each persisting in
maintaining his own opinion. On aAvaking, and
thinking over the vision, he heard an interior voice
Favrc' s advice. 129
telling him not to seek the peace of his soul only in
the contemplative life, represented by the right hand,
but in the active life also. Nevertheless, in order to
know God's will more clearly, he promised to say
several Masses for this intention, and meanwhile he
constantly i)rayed for light from heaven, begging for
the intercession of our Blessed Lady, to whom he was
greatly devoted. The Mother of God appeared to
him visibly, having by her side the priest whom he
had seen in his dream, and ordered him to go to
Coimbra, where a faithful servant of hers would tell
him what it was God's will that he should do. He
obeyed instantly ; and no sooner did he reach
Coimbra and present himself to Father Favre, than
he recognized him as the priest whom he had already
seen twice. Throwing himself at his feet, full of jo}-,
he opened his whole heart to him, giving him a full
account of himself, and asking his advice and direction.
When Favre had heard everything, he warned him,
that in embracing a mixed life he would have to be
ready to give up sensible consolation and spiritual
sweetness. ' For,' he said, ' so long as you thought
you could not do better than lead a solitary life,
God gave you undisturbed peace and tranquillity of
soul in large measure. But when your obedience
places you in the midst of the labours, dangers, and
persecutions which always attend an Apostolic life,
and you no longer feel in your soul those interior
delights of spiritual consolation, will you have strength
to go forward, to conquer yourself, and to labour
effectually for the promotion of God's glory and the
salvation of souls ? ' John replied that he certainly
should. ' Well, then,' rejoined Favre, ' rise to-night,
according to your habit, to pray ; defy the devil to
make all those attacks on you which he would make
J
Nunez enters the Society.
if you were in religion, then, in tlie morning, after
saying Mass and again asking God to enlighten yoii^
decide on your state of life.' He obeyed, and after
meeting and conquering the enemy, who assailed him
with every kind of temptation, he offered himself to
(jod, in the act of celebration, as a perpetual holo-
caust, and resolved to live and die in the Society,,
entirely subject to obedience. And perfectly did he
accomplish this, so that Favre himself, having obsei^ed
his conduct, was obliged to say, in great astonishment,,
that he had never seen any one who suffered himself
to be ruled and guided by the will of others in the
smallest things, as Nunez did.
This was the John Nunez Barreto who, after endur-
ing many fatigues and dangers in Africa for the
redemption of Christian slaves, took the place of
Favre, as we shall see later, in the dignity, or rather
the Apostolic burthen, of Patriarch of Ethioj^ia, and
who, being prevented from making the passage to his
Church, lived and died in a saintly manner at Goa,
in India.
CHAPTER XXVIII.
Favre Icaviììg Portugal.
Peter Favre was not able to remain at Coimbra longer
than a month, as the King was very pressing for him
to return, that he might converse confidentially with
him both on his own spiritual concerns and on the
affairs of the Society. Accordingly he returned to
Evora ; and when there, he went regularly on appointed
days to the Court, which he never left without having
given a bright example of virtue and sanctity. His
gracious and winning manners gained the respect and
attention of all the noblemen, who crowded about him
to hear him speak of divine things. Not that he needed
pressing to do this ; he had a graceful way of volun-
tarily entering into discourses of this kind, and the
enthusiasm with which he spoke communicated itself to
all who heard him. He had the art of making even
indifferent and worldly topics, and the gossip of the
Court, lead gradually to discourses about the soul and
to reflections of a higher order. Ever united in mind
to Godj he found God in e\-erything, and turned every-
thing to his own spiritual profit and that of others.
One day, as he was leaving the palace, he came upon
a numerous and splendid cavalcade, which was in
attendance on a leading duke ; and in order to avoid
it, he turned back and withdrew into a neighbouring
church. There, by one of those sudden impulses which
take the reason by surprise, he felt a desire of once.
J 2
132 Favre sent to Spain.
more seeing the very spectacle which he had come
there to avoid. But no sooner was he aware of the
temptation, than he instantly fixed his eyes upon a
picture of our crucified Lord, and bursting into a flood
of sweet tears, he poured forth his inmost heart in
gratitude to God, thanking Him for deigning to admit
him to His presence, and saying to himself that there
was not in the world so delightful and profitable a sight
as that of Christ hanging on the Cross for love of us.
Hither should all our thoughts and affections be turned,
here may we satisfy all the cravings of our feelings, for
the desire of that spectacle infinitely transcends the
deceitful pleasures given by all the sensible objects in
the world.
Meanwhile, the love and reverence of King John
for Father Peter Favre increased daily. His modesty,
gravity, humility, prudence, union with God, and all
the other singular gifts of nature and grace which he
perceived in him, made the King love and regard him
exceedingly. All this confirmed him in the determi-
nation to use every effort to keep him in Portugal, and
to recall the permission to leave which he had inad-
vertently given at first. Favre, hov/ever, had already
received orders from his father, St. Ignatius, to go to
Spain with Father Antonio Araoz, and to find, in the
Court of Prince Philip, some means of introducing
the Society into that country. Embracing therefore
a favourable opportunity which presented itself, he went
into the King's presence, and told him of the order
he had received, together with the reasons which
dictated it. This was sufficient to induce that prudent
sovereign to prefer the good of the whole Society to
his private advantage, and to conform his designs to
those of St. Ignatius. Indeed, he voluntarily expressed
himself most willing to help on the work, by giving to
Letter to Coimh^a. 133
the fathers the most earnest letters of recommendation
to his daughter, Dona Maria, to Prince PhiHp, and to
his Ambassador at that Court. Favre thanked him with
all possible gratitude, and as his poverty prevented him
from testifying it in any other manner, he presented
him with two of the heads of companions of St. Ursula,
which he had brought from Cologne. The King
accepted the holy relics with the greatest delight, and
made Favre place them with his own hand in a rich
reliquary in the Queen's private oratory.
Favre sent a third head to the College of Coimbra,
where it was received with much veneration. As he
was not able to make a farewell visit there to those
fervent young sons of the Society, he wrote them the
following affectionate letter from Evora.
' Dearest brothers in Christ, —
' May the grace of our Lord Jesus Christ
and the love of the Holy Ghost be in your hearts ! I
cannot yet give you positive information concerning our
departure. Soon after my coming to this Court, the
King gave me leave to go, but after awhile he retracted
that permission. Believing as I did that it was God's
will that I should go, I set myself to remove the
difficulties which were in the Avay, so by arguments
and prayers I have prevailed ; and I am free to go to
Castile. I pray God, Who is the life and defence of
us all, to be my Guide and Protector on the journey.
The day of our departure is not settled ; we hope it
may be next week, but there is still some important
business to be despatched. I shall not be able to take
your College in my way, as would be my wish and
yours also. This is a great disappointment to me ;
and also, I think, to your charity. Our Lord knows
the joy it would be to me to spend a few days among
134 Letter to Coimbra.
you, and to be thus both consoled and edified by your
company. But we must sacrifice everything, as our only
desire is the perfect accomplishment of God's will, not
of our own. I am therefore obliged to do by letter
what I would so much rather do by word of mouth,
and beg you to remember me before God, knowing, as
you well do, my dearest brothers, how greatly I need
your prayers and sacrifices. I do not know how long
I shall be separated from you. I am afraid that, on the
one hand, it would be rash to say that I will come and
see you once more before I die; and, on the other
hand, it would be a great want of confidence to despair
of meeting many of you again. All this is a great
sorrow to me ; and I think to you too. As it is, you
must take this letter as my substitute, and as a token
of my remembrance of you ; for you know, dearest
brothers, the love that I bear you. So all good be
with you. Go on serving Christ our Lord in gladness
of heart, and conform yourselves entirely to His divine
management. Be steadfast in this, and attach yourselves
to no one but Jesus Christ, Who can never be taken
from you. From time to time we may enjoy the society
of men, but, as it is often rather a hindrance to us
than otherwise, let us turn our affections to the things
of heaven. Now and then you may converse on earthly
subjects, but such conversations must all be ordered
to eternal truths. Hence the pleasure which proceeds
from conversing with men must be directed to that
interior satisfaction that dwells in the heart. And I
say the same of all our other feelings and affections,
which are only profitable in j^roportion to the degree
in w^hich they are directed to the things of the spirit.
And this is understood by all those to whom it is given
by divine wisdom to enter into the spirit of Christ's
words — Atidi filia^ et vide, et inclma aiiretn tua??i. And
L eavctakmg. 135
let this be said for those who are wont to grieve bitterly
at separation from their friends. If it was a desirable
thing for Christ's Apostles to be deprived of the
Presence of Him Who by His Presence gave salvation
to the world, shall it not be useful and necessary for
us to be not only separated, but entirely cut off from
those in whose society we have always lived ? Let it
be enough for us that ^^■e are always united with God,
and with Jesus Christ, Who is the Mediator between
the Father and men. He is all things to all. Let us
keep ourselves always in His presence ; let us rest in
Him Who is the source of all good ; in Him every one
will find both himself and those dear to him. Let us
also meet together in prayer to our Blessed Lady. And
so, my dearest brothers, I leave you now, with my last
farewell, under the protection of God — Ciijiis vale diccre
et facere est confer re ipsain valetudinem : beseeching Him
./// dc rore ejus, et de pinguedine ejus sit benedidio rcstra.
JBene valete, et in eodeni Jcsu Christo Doi?nno nostro,
' Your most loving brother in Christ,
' Peter Favre.'"^
^ Tellez, Chronica de C. dc Jesii at Portugal, t. i. p. 207. This
author gives March 20th, 1545, as the date of this letter ; but
probably this is an error, and it should have been the 2nd of March,
as Fa\Te in his * Memorial ' mentions that he left Evora on the 4th of
that month.
CHAPTER XXIX.
At the Court of Prince Philip.
On the 4th of March, after taking a last leave of the
King and Queen of Portugal, Favre left Evora with
Father Araoz ; and on the 12th of the same month
they reached Salamanca. They remained a few days
in that city to rest, but the rest they took was to
excite the people to the practice of Christian piety^
Araoz by preaching, and Favre by private conversa-
tion. There were then in the University two very
famous professors, greatly distinguished by their talent
in learning : Alfonso di Castro, of the holy Order of
St. Francis, and Francis Vittoria, of that of St. Dominic.
They had known Favre intimately at the University
of Paris, and so received him with every mark of
affection, speaking so much in his praise and that
of the Society founded by Ignatius, that the weight
of their authority induced the citizens to apply for a
College. But the fathers, satisfied with so^ving these
few seeds, and leaving behind them a great deal of
regretful desire, continued their journey, and on the
18th of March reached Valladolid, where the Court
was. They took up their abode, as usual, in the
hospital.
There was not yet a single house of the Society in
Spain, and, moreover, many j^eople there had a bad
opinion of the Society in consequence of false and dis-
torted reports of the persecutions raised against Ignatius
Removal of prejiidices.
01
and his companions in Venice and Rome, which had
spread in that country, and were even rei)eated from the
])ulpits of the churches. But a great deal was done
towards banishing all these evil suspicions from the
minds of men by the presence at Court of Mgr. Pozzi,
who was now Nuncio in Spain instead of Germany,
and of Doctor Peter Ortiz, who, as eye-witnesses,
were able to testify to the sanctity, wisdom, and
Apostolic labours of this new Order which God had
raised up for the aid and defence of His Church.
Another powerful supporter of its interests at Court,
as Favre himself says in a letter to St. Ignatius, dated
April 14, was Don John Bernal Diez de Lugo, a man
of great learning, recently appointed to the episcopal
see of Calahorra. By his influence, and still more by
the letters of Don John, King of Portugal, and by
the active exertions of his daughter. Dona Maria, the
two fathers had a very kind and courteous reception
from Don Philip, to whom Favre, with that mar\'el-
lously attractive way of speaking which was habitual
to him, briefly explained the object of the Society, the
means employed for attaining it, and the advantage
which its establishment in any city would secure, in the
good of souls and the education of the young.
But, in truth, far more persuasive than his words
was the example of the lives of the fathers, and their
labours in the Apostolic ministry. Favre, seeing so
promising a ministry open to him in Valladolid, gave
full reins to his burning zeal in incessant labours. He
daily visited, one by one, all the sick in the hospital
where he lodged, consoling them, assisting them, and
ministering to them in all their corporal and spiritual
necessities. In the day-time, collecting the children
round him in the public square, he instructed them in
the rudiments of faith and Christian piety ; and afterwards
13S Favre's Imniility.
he taught the people from the pulpits of the churches,
inciting them to the love of virtue and hatred of sin.
There was no poor soul in the city, who was in want
of spiritual help, whom he did not hasten to visit as
soon as he heard of him. Many, after having expe-
rience of the sweetness of his spirit, confided to him
the secrets of their consciences, that he might console
them in dryness, counsel them in doubt, and guide
them into a safe path in uncertainty. All admJred
the truly perfect life which he led, and the unbroken
union with God which breathed in his every word
and action. One morning, soon after coming to
Valladolid, he was going to the sermon which was
being preached, probably one of the Lent course, in
the royal chapel. When he entered the palace, the
porter, who did not yet know him by sight, shut the
door of the ante-chamber upon him, and would not
suffer him to go any further. The holy man did not
let him know who he was, neither did he appeal to
any of the noblemen about the Court ; but withdrew,
with great peace and tranquillity of soul, to a retired
place, and there, reflecting on himself, he said, ' Alas,
how often have I shut the door of my heart against
God ! And when Thou, good Jesus, camest unto
Thine own, Thine own did not receive Thee. Every
day Thou knockest at the door of our souls, and we
do not open to Thee.' And in such considerations he
passed the whole of the time, praying and humbling
himself before God.
As all these things became generally known, the
Court began to show the two fathers open and daily-
increasing favour. They were often sent for to the
palace ; their discourses about God were gladly
listened to, and frequent recourse was made to them
for the disburthening of consciences in important
Letters of St. Francis Xavier. 1 39
matters. The consequence was, that all the grandees,
both those in attendance on the Prince and his
consort, and those who came on business from a
disitance, abandoned all the suspicions which they
might have had of the Society, and used the two
fathers for the arrangement of their consciences. We
shall soon see what wonderful changes of life were
the result. They were besides encouraged in this by
the example and words of the Portuguese nobles
who had accompanied the Princess Maria to Spain.
They had all made choice of Favre and Araoz for
their directors, and spoke* in terms of the highest
praise both of them and of the Society, extolling the
great benefits of which it had been the cause, both to
Portugal and the whole of the East Indies. Just
then, too, arrived most opportunely the first letters
of St. Francis Xavier, with the account of the many
idolaters converted to the faith of Jesus Christ.
These letters were published by order of the King of
Portugal, and distributed everywhere, and exceedingly
raised the credit of the Society. Hence, Favre, writing
to St. Ignatius, was able to say —
' Our Society has now become known throughout
Spain : so that, whereas formerly it had either never
been heard of at all, or only by the horrible false-
hoods that had been spread here from Rome ; now,
thank God, there is no place, high or low, palace or
prison. Court or hospital, and no persons, rich or
poor, gentle or simple, learned or ignorant, even
women and children, who are not acquainted with
our way of life, our institute and its object.'
And, going on to speak of himself and of the honours
which he was obliged, against his will, to receive, he
140 Death of the Princess.
adds, that it was no small consolatron to him to be
often stared and pointed at, and afterwards to be told
tliat it was reported all over Spain that Ignatius and his
companions had been convicted of heresy at Rome,
some of them publicly burnt, and others condemned
to the same punishment. He would reply, with a
sweet smile, that he might truly be said to have been
condemned by the Society of Ignatius itself to be
exposed, not indeed to flames at Rome, but to shame
in Spain, in consequence of the unmerited honours which
were paid him there.
• In this way the state of things in Spain seemed to
l)ass from good to better, and Favre, instead of taking
the glory and merit to himself, ascribed them to the
labours and persecutions which his father, St. Ignatius,
had formerly suffered there, as has been already
mentioned. On the 8th of July there was universal
rejoicing for the birth of a son, to whom the Princess
Dona Maria gave birth. The whole Court was in
festival, but the joy, like most earthly joys, was very
short, and soon turned into the deepest mourning ; for
in a few days after the birth of her child, the Princess
died. Feeling her last hour approach, she sent for
Favre, received the last sacraments from him, and
desired him and Araoz to assist her to her last breath ;
thus, even in the moment of death, remembering her
love for the fathers and the Society, like a tnie
daughter of John III. of Portugal. Favre grieved
for her loss, at the same time that he rejoiced at the
excellent dispositions with which she prepared for her
end. He wrote an account of her death to the Duke of
Gandia, Francis Borgia, who replied by an admirable
letter, full of the Spirit of God and of that contempt
of the world with which he was so thoroughly imbued.^
1 Alcazar, History of Toledo, p. 50.
A conversion. 141
After the solemn celebration of the Princess' obsequies,
Philip's deep grief would not permit him to remain at
Valladolid. He therefore dismissed his Court, and went
to Madrid, ordering the two fathers to follow him. Mean-
while, Favre, having received large contributions from
persons of condition, founded, with the Prince's consent,
a House of the Society at Valladolid, leaving there, for
the work of the ministry, James Mendez, John Consalvo,
and Hermes Poen of Flanders, all of whom had recently
arrived from Portugal.
CHAPTER XXX.
Valladolid and Cologne.
Before leaving Valladolid, 1 think it well to record
the things which happened there, as instances of
Father Favre's prudent method of directing souls into
the way of salvation, and of his tenderness of heart
in supporting and comforting the i)ersecuted and
afflicted.
There was a very illustrious personage belonging to
the Court of Prince Philip, a man of the world, and
altogether devoted to enjoyment and pleasure, and
who, therefore, was in the habit of treating his body
with self-indulgent delicacy. This man, hearing many
persons speak very highly of the sanctity of Father
FavTC, introduced himself to him one day, and rather
out of curiosity to hear some rare spiritual maxim,
than from any desire of profit to his soul, asked the
father to give him some short method or rule of life.
The servant of God, perceiving what sort of a man
142 A conversion.
he had to deal with, and that his idea was to combine
the service of God and of the world, carnal enjoyments
and spiritual consolations, said, ' I shall suggest to you
nothing more than frequently to repeat in your heart,
" Christ poor, and I rich ; Christ fasting, and I full ;
Christ naked, and I clad ; Christ suffering, and 1
living in enjoyment." ' Having said this, he was
silent. The gentleman, on hearing this, laughed in
his heart at Favre's simplicity, and at the still greater
simplicity of the numbers who followed him and
considered him a greater master of the spiritual life,
Avhereas, when put to the test, he was no wiser than
the rest of the world. Then, presently recalling to
mind the words he had heard, he said that he found
in them nothing extraordinary, nothing but what every
one had often heard and knew quite well. But one
day, when he was seated at a sumptuous banquet,
suddenly, in the midst of the abundant dainties and
deHcate wines, there darted into his mind, and sank
into his heart, those words—' Christ fasting, and 1
full ; Christ suffering, and I living in luxur}^ and
enjoyment.' Then, comparing the two terms, he was
seized with remorse, horror, and interior commotion,
and, by the help of divine grace, he entered thoroughly
into himself, and, penetrating into the depths of that
short and simple sentence, which just before seemed
to have nothing in it, he saw revealed there the
deformity of his life. Unable to restrain the over-
powering feelings which crowded in upon his soul, he
hastily left the company, and, seeking a retired and
solitary place, he relieved himself by tears of sorrow
and penitence. As soon as possible he went again to
Favre, and gave him a full account of his past life.
The holy man, in the most tender and affectionate
manner, began to instruct him in the spiritual life ;
Troìiòles at Cologiie. 143
afterwards, making him enter on the Exercises, he
drew him on to make a general confession, and to
reform his life so thoroughly that he became the
mirror and model of a truh' Christian nobleman to
the whole Court.
It has been already related that Peter Favre, when
he went away from Cologne the second time, left
there Father Leonard Kessel, and eight more of the
Society. All these fervent labourers, and in particular
Blessed Peter Canisius, continued to work most vigo-
rously in that city, cultivating the souls of the people
by sermons, instructions, and private conversations, and
teaching the Christian doctrine to the children. The
consequence was that the heretics lost both credit
and followers every da}- : while, on the contrary, the
Catholic faith began to rise from its niins, and good
Christians, gaining courage, forcibly opposed the propa-
gation of error. The Lutherans were mad with rage
at all this ; they had before now determined to strain
every nerve to drive the fathers out of Cologne, but
they did not venture to take any steps while Favre
was there, on account of the high reverence with
which he was universally regarded. No sooner ^^•as he
gone to Portugal than they set in motion tlie machina-
tions they had devised among themselves, being urged
on also by the instigation of the treacherous Archbishop
Hermann, who had made up his mind to rid himself
altogether of those courageous young men, who, by
their holy lives and burning zeal, hindered so effec-
tually the spread of the heresy, of which he now
made open profession. Accordingly they presented
to the senate a list of horrible accusations against
the religious in question, demanding their immediate
banishment from the city ; and they had contrived to
give so fair a colour to their calumnies, and to manage
144 Letter frofn Canisius.
matters so cunningly, that the senators, some of whom*
were gained over beforehand, and others bribed, acceded
to their petition. We have a long letter on this subject
from Peter Canisius to Favre, and the sentiments of
intense zeal and fervour which it expresses render it
very worthy of being perused at length. For the
sake of brevity we must content ourselves with a short
extract.
' I have undertaken,' he says, ' to relate, by God's
favour, and in the best way that I can, the miserable
tragedy which is beginning to be acted here — a thing
which none of our brothers have yet been able to do ;
and without being too long I will explain to your
paternal solicitude the unhappy condition of your
children. After you left us, on the 12 th of July, we
remained here, united among ourselves in brotherly
charity, pursuing our studies tranquilly, and more
zealously than ever before. Each one of us attended
to himself and his own particular duty, according to
the instructions you left with us ; and it seemed as
though the disturbances against us, which had been
excited in the senate, would have the effect of
strengthening our cause rather than v/eakening it. But
on the 28th of July the same consul who had before
been sent by the senate when you were here, came
to us again, and this time he was not alone, but
accompanied by a numerous party of senators. Ha]i-
pening to find here Master Peter de Hallis and
myself, he began thus : '• We have related to the senate
what you stated concerning your mode of life ; we
are aware now that your numbers have increased,
and that there are now about eleven of you living
together." "That was exactly our number," I replied,
" but now there are only nine of us.'' " However
Order to leave Cologne. 145
tliat may be," he said, " I am come to declare to you
the sentence and decree of the senate, which is, that
}'0ii all quit this city immediately, and go wherever
\ou like ; and the senators have given no reason for
this resolution of theirs." I replied, " Very well, but
as we are to leave this city, we must request the noble
senators to furnish us with a ™tten testimonial of our
good and innocent conduct, in order that we may be
able to prove, wherever we may go, tliat we have not
])een sent away on account of any fault on our part,
which would otherwise be supposed by every one to
be the case." They refused this request of mine con-
temptuously, and said, '-'As you came here without
our consent, you may go away without any testimonial
from us." I rejoined, '' If will and nothing else is to
stand instead of reason, I would beg their lordships
to consider how unworthy a thing it is to banish inno-
cent persons, living at their own expense, and engaged
on their studies ; and next, to reflect more at leisure
on the account they will ha\e to render to God of
this injustice." At these words they became angry,
and said, in an excited manner, " You again threaten
us then, do you ? " I answered quietly, " I have no
intention of threatening an}bod}'. I merely remind you
that you will have to ans^^•er to Christ, the Judge of
all men, for inflicting a very severe punishment on
innocent men." The consul then said, " Take care
not to oblige us to intimate the will of the senate to
) ou a second time. We give you a week to settle your
affairs ; in the meanwhile prepare for departure." With
these words they went away, and in taking leave of
them I said, " We will cheerfully remember to pray
to God for you wherever we may go." Happy are we
in being counted worthy of so great an honour ! For
surely it is an honour and glory for us to be so hardly
K
146 Five remain at Cologne.
judged, proscribed, and driven away against all right
reason, and for no fault of ours.'^
Canisius goes on to speak of the insults, sarcasms,
and ill-treatment which they were daily receiving,
including even threats of imprisonment ; then of the
arts and cajoleries which many people tried upon
him to detach him from the rule of the Society which
he had embraced, promising him all sorts of ecclesi-
astical honours, dignities, preferments, and benefices ;
and, finally, he gives the history of the persecution,
showing how it all emanated from Archbishop Hermann,
and how, in the end, the heretics and the senate agreed
to their remaining at Cologne, provided they did not
live in community, but separate from one another ;
hoping, by that means, that when once the union
which kept them together was broken, it would be
easier to dissolve the body altogether, and that they
might then, without much noise, be made to go into
exile. But they were deceived in their anticipations,
for only four of the number, the youngest in the house,
went to Augsburg, whither they were summoned by
Father Le Jay. The remaining five were enabled, by
the help of the Carthusian fathers, to remain at Cologne,
parted, indeed, from each other, as Canisius says, as to
bodily presence, but all the more closely united in spirit,
and full of readiness to endure all kinds of trial and
suffering, even to prison, chains, and death itself, for
the sake of the faith.
Favre, on receiving this letter and others from Father
Leonard Kessel and his companions, highly approved
the resolution they had taken, and, writing from
Valladolid on the 9th of July, 1545, he exhorted
them to patience and endurance.
1 Autograph letter from Cologne, August 21 and September 21, 1544.
Letter from Favre. 147
' In the joacket which I have from Cologne,' he says,
■ I find a letter from Master Peter Canisiiis to me. I
liave read and read it again, and I cannot say whether
it has given me more joy or sorrow of heart. For would
not any one be moved to tears on hearing that you, who
are so entirely one and the same in the union of your
^vills, are not allowed to dwell together in one house in
that place ; that you, who have sliown so plainly that
\ou have but one heart and soul, are thought unworthy
to live in community ? I could laugh for joy and weep
for sorrow at the same time, when I think that these
men insist on your living apart, and cannot endure
you to be together ; as if you would be better,
separated in this way, than you were assembled in
the same dwelling. I would fain say to these men
who are disturbing and tormenting you, " If you think
the tree good, so also ought you to think the fruit;
and if you think the tree evil, in like manner ought
you to think the fruit evil." But it is not prudent to
tell the whole truth, especially in these troublous times.
(J)ur Lord be praised, Who gives you union in the spirit,
though you are separated in the body. He will know
liow to gather together again the scattered remnant of
Israel. Do you, on your part, place your whole trust in
Him Who is the fountain of all grace.'
And, in conclusion, after exhorting them to constancy,
he prays our Lord and God to open the eyes of the
minds of those who were the authors of this disturb-
ance, and to make them know what a blessing it would
bring upon their city if there were many more inflamed
with the same fire of zeal and charity which burnt in
the heart of Master Peter Canisius.- He also \\Tote
to Gerard Hammond, the prior of the Carthusians,
- Vallaclolid, July 4, 1545.
K 2
148 Letter to the Carthttsiaii Prior.
thanking him for the charity he had shown to our
1 brethren at Cologne, and informing him that he had
related the whole of it to Father Francis Xavier, in
India, and asked him to give his prayers in payment"
of the debt which the Society owed to that order.
Nor did this satisfy him, for the following year, in
replying to a letter from Hammond, he says —
'Do not fear, my dearest father, that I shall ever
forget you. Go on making ever more favourable to
you that Divine Spirit, "Who intercedes for you in the
hearts of your friends. He watches over you with
special care, and moves me to hold you in remem-
brance. I am also moved to do so by the benefits
you have lavished on me and ni}' brethren, and.
above all, in obtaining for our Society a share in the
good Vv'orks of your order. That is reason enough
for all our brethren having a very special remem-
brance of you and your monastery. Last year I wrote
to Master Francis Xavier, who is in India, begging
]iim to make mention of you all in his prayers. At
this time we are sending out thither ten of our
Portuguese brethren, who are well acquainted with
the favours we have received from you, and also
with the love that I bear to your order, and to all
German}-. They are conveying another letter from me
to Master Francis, in which I have spoken of you and
my other friends in Cologne, begging him further to^
acknowledge his share of our debt, and to help me
Avith his prayers, that I may not be ungrateful to those
Avho feel and act so kindly to me, beyond any desert
of mine.'"
' Madrid, ?.Iarcli 12th, 1546.'
" Acta Sanctorum, Julii 31.
Favre at Madrict. 149
This storm which was raised at Cologne was not of
long duration, as Favre had predicted in his letter;
for the efforts of the Catholics, including several of
the wisest professors of the University, succeeded in
discovering the machinations of the heretics, and in
proving the innocence of our fathers ; so that the new
senators came to see the mistake, and revoked the
decree.
CHAPTER XXXI.
At Madrid.
In Madrid Philip ordered two rooms to be prepared
for the fathers, as they wished, in the Hospital of our
Lady del Campo, opposite the palace. Immediately
on their arrival they both resumed their ministerial
functions. But Favre in particular was not able to
undertake much settled work, for from the time that
he was first seen publicly he was continually visited
by noblemen about the Court, who had already leamt
to love and respect him at Valladolid, and who now
had recourse to him for confession, and to request
him to give them written directions for the spiritual
life, and rules of perfection. It was a beautiful thing
ito see the chief nobility of Spain and Portugal coming
to him in the hospital, and saying to each other, ' Let
us go to the holy priest.' The most frequent and
zealous of those who made use of his ministry were
Mgr. Pozzi, the Pope's Nuncio, John di Zugniga,
Philip's tutor, and his wife Stefana Requesens ;
150 The tzuo Pr me esses.
Bernardino Plmentel, the Marquis of Tavora, and
Ferdinand da Silva, Count of Cifuentes, the Secretary
of the Court. He had formerly been Imperial
Ambassador at Rome, and had been a great friend to
the Society in its early days. As he was a man of
extraordinary virtue and piety, Favre enabled him to
attain a very high degree of perfection, giving him
rules and directions for meditating profitably on the
eternal truths, and for cleansing his soul by frequent
examinations of conscience ; and his spiritual profit
was not for himself alone, but he made every exertion
possible to make the labours of Favre bear fruit in the
souls of others also.
He had the charge of the two Princesses, Maria
and Joanna, daughters of Charles V. and sisters to
Philip, Avho had had an opportunity four years before,
tliough only for a very short time, of having some
intercourse with Favre at Occagna. Now that they
were at Alcalà, they were exceedingly desirous of
seeing him again, and of having longer conversations
with him on spiritual subjects. Don Ferdinand then
obtained leave to take him to Alcalà, and in the few
days that he stayed there he brought the Court to a
regularity like that of a religious house. When he-
took his leave he left ™tten rules of life with the
Infantas and their ladies, and also instructions how
to meditate profitably on the eternal truths and the
Passion of our Lord. After this the Princesses used
to go from time to time to Madrid, under pretext of
paying a visit to their brother, and Avent to the hospital
to converse with Favre and give him an account of
their state. Their piety was fostered and their hol\-
resolutions strengthened by the example and advice
of their governante, Doiìa Leonora Mascareiìas, a
very devout lady, and so much attached to the Societ}'
The College at A lea là. 151
that St. Ignatius used to call her its ' mother.' And so,
indeed, she was, not merely in affection, but in the
protection and continual support which she afforded it
She had already largely contributed to the establish-
ment of our House at Valladolid ; and now at Alcalà,
while Favre was there, she arranged with the Prin-
cesses, and got together a sufficient sum to purchase a
house and maintain some of our number, whom Father
Simon Rodriguez sent for the purpose from Coimbra.
Their names were Francis di Villanova, Manuel Lopez,
and that Maximilian Cappella whose wonderful conver-
sion has been already related. These were the small
beginnings of the College which the Society afterwards
had at Alcalà, and which did so much for souls,
especially among the young students of the University,
as Father Peter Favre foretold from the beginning would
be the case.
I am here unwilling to omit to mention a circum-
stance which reflects great honour and praise on Favre.
There were some ill-disposed people, who, not being able
to detect the slightest blemish in his way of mixing with
people about the Courts, and especially with persons of
the opposite sex, spread a report that the fathers of
the Society carried about them a certain herb which
possessed the property of paralyzing all seeds of concupi-
scence, and that, consequently, it was not to be wondered
at that they preserved their purity. This tale came to
the ears of Philip, who, whether he believed it or not,
charged his tutor, Don John di Zugniga, to inquire into
the truth of the matter. The first of the fathers whom
he met was Father Araoz, and to him Don John con-
fidentially imparted the Prince's wish. The father, after
a little reflection, replied, ' The report which you have
heard about us is true, and I may add, that this herb
which, by the favour of heaven, we make use of, not
152 Alvaro de Cordova.
only destroys carnal temptations, but restrains the
appetite, checks the tongue, moderates the anger,
eradicates all vices and implants all virtues in the soul ;
and if you wish to know its name, it is called in plain
Castilian the holy fear of God, and the Holy Spirit
has bestowed upon it the power of producing all those
effects which I have mentioned.' The fathers reply
was repeated at Court, and raised him still higher in
the respect and veneration of all.
As the number of illustrious persons who flocked to
the hospital increased every day, the Prince had the
fathers removed thence, and allotted to them a better
place of residence. Favre availed himself of the change
to give the Spiritual Exercises more conveniently to
many people, who most earnestly desired to make
them. Among these were bishops and ecclesiastics
of every grade, more than I can tell, besides several
gentlemen and nobles of the Court, whose change of
life was the subject of general admiration and edifica-
tion. I will only relate one among many, that of Don
Alvaro de Cordova, Grand Master of the Horse to
the Prince, whose wife. Dona Maria of Aragon, used
to say that before Favre came to Madrid she was the
wife of a courtier-noble ; but that now, thanks to God
and to the father, she was not only married to a Christian
nobleman, but to a saint. And this was true, for Don
Alvaro, after making the Exercises, adopted a way of
life so entirely different from his former use, that he
seemed a different man. After discharging the duties
of his office at Court, it was his custom to retire to his
chamber to pray and meditate alone ; and when the
Prince w^ent for change and recreation to the Pardo,
the royal villa, he would retire apart from the rest,
into a grove, where, hidden from the eyes of all, he
spent the whole time conversing with God. He was
Fotmdatiou of Colleges. 153
liberal and charitable to the poor and needy of all
sorts, and there was not a single act of heroic charity
which he did not practise towards the sick, especially
those in the hospitals, even carrying on his back their
mattrasses, and whatever they required. And all these
good vv-orks of his were shared and imitated by his
son, Don Antonio, who afterwards entered the Society,
and became a glor)^ to his country by the lustre of his
sanctity.
The fame of the labours of Father Favre, and of the
fmits which they produced, spread from Madrid to the
different provinces, and the result was that people formed
a high opinion of the Society, and greatly desired its
establishment among them. Many persons who did not
know its name, said that the ' Ignatians ' had come to
Spain ; others called them ' Papists,' in allusion to their
vow of obedience to the Pope and the Apostolic See.
Some, hearing how much the fathers dwelt on the
importance of an amendment of life, and seeing that
there was no outward difference between them and
the rest of the clergy, called them ' reformed priests or
clerics.' There were not wanting some who formed even
too high an opinion of them, and said that God had
sent out new apostles for the salvation of the world.
Several cities requested that they might have colleges
of the Society, among these were Toledo, Salamanca,
Saragossa, Barcelona, and others. But Fa\Te was unable,
from the lack of subjects, to embrace many offers; and for
the present confined himself to Madrid, Alcalà, Valentia,
Valladolid, and Gandia, in which last place the holy
duke, Francis Borgia, this year began the College and
University, the first in Spain committed to the Society. It
was to supply these infant colleges that Favre received
a suitable number of novices, over and above the
students who had come from Portugal. He trained
154 Progress in Spain.
them carefully as their spiritual master, and he gave
Father Araoz the office of establishing everywhere,
and putting in force, regular religious discij^line and
observance. These were the first seeds of the Society in
Spain, which afterwards, by God's grace, sprang up and
spread not only in that part of Europe, but throughout
the vast regions of the West Indies. A large part of this
great work is due to Peter Favre, who was the first to
make the Society known and valued by all ranks and
conditions of persons.
This is so true that when, a }-ear later, the holy father
St. Ignatius appointed Father Antonio Araoz first Pro-
vincial of Spain, he said, in the patent from Rome, on
September i — ' We are moved to lay this burthen on
you by the consideration of the abundant fruit which
has been gathered in the last few years in Spain by
your labour and industry, and especially also by those
of Father Master Peter Favre, now resting in the Lord.
For already several colleges have been founded there,
and others are either begun or will soon be begim,
scholastics have been placed for their studies in
different Universities ; and a great number of well-
disposed persons have been led, some of them, to
enter the Society and profess the Evangelical counsels ;
while others have been roused to change their life for
tlie better by spiritual admonitions and ministrations.'
CHAPTER XXXII.
Favrc suiiimoncd to Rome.
St. Ignatius had fixed a year as the limit of Favre's stay
in Spain. Accordingly, at the beginning of 1546, this
good son of obedience reminded his holy father of the
order he had received, placing himself in his hands
with entire indifference, perfectly ready to remain where
he was, or to go anywhere else ; or, as he said himself,
to have to spend his time in continual journeys, without
pausing or reposing, merely in visiting his companions
and preparing a habitation for them, without himself
having port or home of his own anywhere. I do not
see how it would be possible to desire more in the way
of most perfect obedience in the face of all that nature
could suggest to the contrary. For any one who has
the slightest appreciation of spiritual things will see and
feel how painful it must be to a man of truly Apostolic
mind to break off his labours in the midst, when the
fruit is just, ready to be gathered, to abandon everything
at the call of obedience, and to turn in an entirely
different direction, without any certainty, or even hope,
of its leading to greater good.
At the same time that Favre was writing on this
subject, the question of recalling him for the service
of the Universal Church was being agitated at Rome.
The first session of the Ecumenical Council had been
held at Trent on the 13th of December ; and as the
difficult subjects of original sin and justification were to
156 Letter 0/ Ignatius to Ortiz.
be prepared in time for the subsequent sessions, Pope
Paul III. had asked Ignatius for three men of the
Society whom he might send there in quality of Papal
theologians. The holy founder, after commending the
matter to God, fixed upon Father James Laynez, Father
Alfonso Salmeron, and Father Peter Favre for that
office. The first two were at Rome, and therefore
would be able to go straight to Trent in May. As to
Favre, Ignatius foresaw all the difììculties and hindrances
which would be put in the way of his leaving by the
Court of Madrid : he therefore wrote to the Prince,
Don Philip, humbly laying before him the necessity
laid upon him by his obedience to the Pope, of recalling
Favre to Rome. At the same time he begged his
intimate friend, Dr. Peter Ortiz, to interpose his good
ofiices for the same object. The letter to Ortiz is dated
the 17th of February, 1546, and runs thus —
'May the supreme grace and the everlasting love of
Christ our Lord ever be our help and protection.
' His Holiness has resolved and commanded that some
of this least Society, which is as much yours as it is
ours, should go to the Coimcil. One of those who are
to go is Master Favre. That he may start on his
journey with the good pleasure and satisfaction of all,
I have written on the matter to the Prince. I entreat
you, for the love and glory of God our Lord, to give
us the help of your good offices, so far as time and
place permit, and to obtain free permission for Father
Favre tp leave the Court. Not only shall we thus be
doing the will of the Sovereign Pontiff, but I hope
that, by God's great goodness, everything will turn out
to His greater glory and honour ; and for our own part,
whether we are together or dispersed, we shall always
be towards you as we have hitherto been, that is,
The Ethiopiaji Ckurc/i. 157
cherishing you most affectionately in our hearts, and
owning ourselves infinitely obliged to you in the Lord.
I do not in this letter write at such length about yourself
personally as, for the glory and honour of God, I fain
would do, because I am also \\TÌting to Master Favre
something on that subject, as well as on the affairs of
the Society — yours more than ours — which (iod vouch-
safes to guide and direct with His hand. I will only
add that Peter Ribadeneira is at Padua, and excites
universal admiration by his i)rogress, both in studies and
in virtue. I aifi convinced that if God gives him life
lie will do great things and be a true servant of God.
J.astly, I beseech the Divine Majesty, and will not
cease to entreat Him, by His great and infinite goodness,
to give us grace perfectly to know His will, and to
perform it always and in all things.
' Yours in our Lord Jesus Christ,
' Ignatius.^
'Rome, the 17th of February, 1546.'
At the very time when Paul HI. asked to Iiave Favre
as his theologian at Trent, King John HI. of Portugal
was asking for him as Patriarch of Ethiopia. It must
be explained that the Portuguese trading along the
western coast of Africa had gradually penetrated into
the interior and entered Ethiopia, a vast country extend-
ing from Nubia towards the east. They found the
Ethiopians all Christians, and in many points very strict
observers of ancient religious customs. But, as from
very early times they had been in the habit of receiving
their 'Abuna,' or Patriarch, from the Church of Alex-
andria, they were infected with the schism of Dioscoru§
and the heresy of Eutyches. The good Portuguese
merchants, in the course of conversations which they
^ Alcazar, p. 66.
Arrangements in Spain.
had with David, the Emperor of Ethiopia, introduced
rehgious topics, and made him desire to remiite his
people to the Roman Church. David himself died
shortly after ; and his son Claudius, who succeeded
him in the empire, was at last induced to write to the
King of Portugal, begging him to make request for him
to the Sovereign Pontiff for a Catholic Patriarch. Don
John III., ever most zealous for the propagation of the
faith, lost no time in the matter, and soon fixed his
choice on Peter Favre, of whose virtue, learning, and
sanctity he had been an admiring witnes's. Accordingly,
lie wrote to his Ambassador in Rome, with strict injunc
tions to obtain the Pope's express command, foreseeing
that without this nothing would ever induce Favre to
accept such a dignity. But God had already otherwise
disposed of His faithful servant. It was His will to.
have him, not as theologian at Trent, nor Patriarch in
Ethiopia, but blessed in the enjoyment and possession
of Himself in heaven.
Meanwhile, the holy man, having received the letters
summoning him to Rome, prepared for immediate
departure. He went to Toledo to pay his respects to
the Cardinal Archbishop, Don John of Tavora, who had
twice committed to him the visitation and reformation
of his diocese, furnishing him with ample powers for
that purpose, and also Dr. Peralta, canon of the Cathe-
dral, whom he used to know at Paris. After that he
went to Galapagar, to see once more and take leave
of Dr. Peter Ortiz. He had as his companion on this
journey Manuel Lopez, one of our young students, and
he insisted on his making use of the horse which some
of his friends had lent him, while he himself travelled
on foot, entirely absorbed in God. On his return to
Madrid he appointed Father Antonio Araoz Superior of
all our brethren in Spain, Francis Villanova, though not
Sermon at Valeiitia. 159
yet a priest, Rector of the College of Alcalà, and Father
Diego Mirone of that at Valentia ; and so, after giving
his blessing to Philip's son, the little Don Carlos, who
was brought to him by Dona Leonora de Mascarenas,
he left Madrid as secredy as he could on the Tuesday
in Holy Week, which fell that year on the 20th of April.
And he had, indeed, to take every precaution in order
to get away privately, and to make all possible haste,
although he was still weak from an illness which had
lasted ten days. At the first news of his approaching
departure there was great agitation in the city. Many
of the principal inhabitants prepared to make every
effort to prevent his going, so high was the esteem in
which he was held, so great the love which he had
won from all classes of people. ' And well indeed
did he deserve it,' wrote Father Araoz to St. Ignatius ;
' for no words can say how his Apostolic labours had
strengthened and confirmed in Christian piety men
who may be called the pillars of this Court. Blessed
indeed are the city and people, in Italy or elsewhere,
that are to have the presence of Father Favre, for in
liim they will have a soul full of grace and overflowing
with the mercies of God.'
On arriving at Valentia, he took a litde rest and
comfort among our brothers at the College there. He
was asked to make a discourse to the people, who
greatly desired to hear him. He did so accordingly,
Y»dth indescribable fervour, in the pulpit of the parish
church of St. Andrew, taking as his subject the works
of mercy to the poor. The citizens were exceedingly
delighted; and many years afterwards they retained an
affectionate remembrance of this sermon, and of the
fruit it produced in all classes of persons. They were
very desirous to keep him with them a few days longer
for their spiritual needs ; but the holy man was not able
i6o Fav7^e at Gandia.
to consent to their wish, as he had to hasten to Gandia,
where he was anxiously expected for reasons which must
now be related.
CHAPTER XXXIII.
FotLiidation of the College at Gandia.
Sr. Ignatius had enjoined Favre to stop at Gandia in
his journey through Spain. The saintly duke, Francis
Borgia, greatly desired this visit; for, four years pre-
viously, when he was Viceroy of Catalonia, he had
made the acquaintance of Favre at Barcelona, and was
continually sending him repeated and very pressing
letters and messages, begging him to come and see
Iiim. And quite recently circumstances had occurred
which made it, in his opinion, highly necessary to have
an interview with the father, and to lay open to him
his inmost soul, so as to receive his direction and
advice. In the April of this year, 1546, his duchess,
Leonora di Castro y Meneses, had left this world for
a better, and Duke Francis being thus freed from
the marriage tie, had resolved to fulfil the promise
which he had made at Granada on beholding the dis-
figured face of the Empress Isabella after her death,
binding himself by a vow to quit the world and enter
religion, if he should survive his wife. The only thing
tliat remained was to consider in what particular order
it was God's will that he should serve Him. And he
expected to find in the prudence, sagacity, and discretion
of Father Favre, all the spiritual assistance by which he
might be enabled to ascertain the divine will in this
important affair.
Francis Borgia and the Exercises. 1 6 1
There was a further reason still. The Duke, not
satisfied with having given a College to the Society,
meditated raising a new building of regal magnificence,
and making it a public University in all the sciences,
endowed with privileges equal to those of Alcalà and
Salamanca. The foundations were already dug, and he
was waiting for the arrival of Favre, in order that he
might, as the eldest son of St. Ignatius, lay the first
stone of the first University intrusted to the Society.
Accordingly, when Favre came to Gandia the ceremony
took place ; and on the 5th of May, after offering the
holy sacrifice in the ducal chapel, he proceeded,
accompanied by all the Court and followed by great
numbers of people, to the site of the building, where
he solemnly blessed and laid the first stone. After him
the Duke laid another ; then his children, one by one ;
jiext the fathers of the College, with the Rector at their
head. This was that holy man, Father Andrew Oviedo,
afterwards created Bishop of Heliopolis, and successor
to Father Joan Nunez Barreto, who was made Patriarch
of Ethiopia instead of Favre.
When the function was concluded, the Duke shut
himself up in a retired place to make the Spiritual
Exercises under Father Favre's direction. The fruit
which this retreat produced was, in the first place, that
he formed the determination of definitively entering the
Society, and in the second, that he formed so high an
opinion of the Exercises when explained by so expe-
rienced a master, that he immediately wrote to the
Pope, humbly entreating him to condescend to approve
and recommend them by his Apostolic authority, that
so they might produce more extensive fruit, and the
faithful be induced to avail themselves of them the
more readily, to the. great benefit of their souls. And,
in fact, after having them examined by Cardinal John
L
102 The Pope ' s app rova I of the Exe7'cises.
Alvaro di Toledo, Bishop of Burgos, Mgr. Philip
Archinto, Vicar of Rome, and Father Giles Foscarari,
Master of the Sacred Palace, Paul III. approved them
in a Brief dated July 31st, 1548, in which it is expressly
said that he was induced to do so by the request of his
beloved son, the noble Duke of Gandia, Francis Borgia,
and by the great good which results from these Exer-
cises, in proof of which the said Duke Francis adduces
not only what was reported in several places, but the
experience of what he himself has been an eye-w^itness
to at Barcelona, Valentia, and Gandia. The Duke had
already made the Exercises more than once at Barcelona
under Father Araoz, and the year before at Valentia
under Father Diego Mirone. Now that at Gandia they
were given by Father Favre, they seemed to him quite
a new system of teaching ; and the interior effects they
produced were so wonderful and powerful, that he w^as
not satisfied till he had made them generally known
and appreciated.
Favre stayed in Gandia about a month, edifying by
his holy life not the Court only, but all the inhabitants
of the city, who greatly loved and venerated him.
This feeling was increased by a wonderful prodigy,
the remembrance of which was handed down to later
times. There was in the ducal chapel a devout picture
of our Lady. It had belonged to a holy hermit at
Valentia, who, at his death, left it to Leonora Borgia.
One day when Favre was kneeling in prayer before this
image, the Blessed Virgin, whose eyes were half closed,
suddenly opened them, and turned them lovingly on
her dear servant. The miracle was witnessed by many
persons who were in the chapel at the time, and the
news of it speedily spread through the city; and ever
after the sacred picture was known as ' Our Lady of the
Miracle.' Dona Leonora Borgia bequeathed it to Sister
Favre at Barcelona. i6
o
Jane of the Cross, first Abbess of the royal Discalced
CarmeHte Convent at Madrid, and it was taken thither
and placed in the chapel of our Lady of Nazareth,
'i'he numerous miracles which God wrought there so
increased the popular worship and devotion, that every
year a solemn festival, with an octave, was observed in
its honour, at which the royal family of Spain assisted,
and the preachers on the occasion always made mention
of this first miracle with which Father Peter Favre was
favoured.
CHAPTER XXXIV.
Favre' s return to Rovic, and death.
From Gandia Favre went to Barcelona, intending to
sail for Italy from that port. But he was detained
there by a tertian fever, which for a fortnight so preyed
upon his strength, already so much weakened by the
continual and severe fatigues of the last three years
of his life. Barcelona was exceedingly devoted to
St. Ignatius and to the Society : and as soon as it
v.as known that Favre had arrived, a great many
people hastened to avail themselves of his help for
the good of their souls. The servant of God, supply-
ing by the vigour of his spirit the strength which his
body lacked, gave himself entirely up to Apostolic
ministrations, hearing confessions, and even preaching
in the churches on the days which intervened between
his attacks.^ And such abundant fruit was the result, that
Father Araoz was firmly persuaded that this sickness
had been sent by a particular providence of God for
L 2
IÓ4 Favre at Roìue.
tlìe sake of those many souls who were assisted by his
c.liarity in the concerns of their salvation.
When the news of his illness reached Rome, the holy
Father Ignatius began to think it better not to risk the
life of such a man at that season of the year, which the
excessive heat already made very dangerous ; and he
was on the point of writing to tell him to' put off
coming till the end of the summer. But the other
fathers, who longed exceedingly to see Favre again^
and to enjoy his holy conversation, prevented his doing
so, thinking there was no cause for alarm. The servant
of God, not having received any contrary order, firmly •
withstood his friends at Barcelona, who advised him
to delay ; and he persisted in his determination to fulfil
his obedience by hastening as quickly as possible to
the feet of the Sovereign Pontiff, who had sent for
him, even though it should be at the cost of his life.
As soon, therefore, as he was in some degree recovered
from his sickness, he left Barcelona on the 21st of June,
and on the 17 th of the following July, when it is usually
dangerous even for persons in strong health to enter
Rome, he arrived unexpectedly in the holy city. We
must say that all this was ordered by God, Whose
will it was to crown the labours and to reward the
merits of His faithful ser\'ant, and to leave us in him
an example of that heroic obedience which our holy
Father Ignatius wished to be the distinguishing charac-
teristic of his sons. And, indeed, we have the testimony
of an express revelation from God Himself, as we shall
see presently, that this judgment is quite in accordance
with the truth.
Words cannot tell the joy and consolation of the
fathers at Favre's arrival in Rome. It was seven
years since they had seen him, during which time
they had heard and read most wonderful accounts
His last illness. 165
of his Apostolic labours. And now they had the
incomparable delight of hearing from his own lips
the story of the good and ill fortune which had
befallen him ; of the beginnings and progress of
the Society in Germany, Flanders, Portugal, and
Spain ; of the sufferings he had undergone in God's
service ; of the methods he had employed for the
spiritual profit of his neighbour, of the hopes that
existed of the extirpation of heresies, the reforma-
tion of morals, and the sanctification of souls. Favre,
on his part, was quite beside himself with the joy of
finding himself in the midst of so many brothers who
had lately embraced the same nde of life ; and, above
all, of being able to converse personally with, and open
his whole soul to, St. Ignatius, whom he so tenderly
loved.
All these mutual joys were very short-lived. A week
after his arrival, on the 24th of July, the good father
was suddenly attacked by a violent double tertian fever,
which, coming as it did, when he was already worn out
by fatigue and debilitated by his late sickness, very
soon became malignant. Every remedy in use at that
time for such cases was tried, but it was impossible to
save him. While all besides himself were struck with
consternation, he alone was calm, tranquil, and serene
in mind and countenance. Banishing every thought of
this world, he fixed all his desires and affections on
heaven ; and, impatient to be set free from the bonds
of the body, he panted to be for ever united to God,
and to enjoy that supreme blessedness, on the posses-
sion of which it almost seemed that he had already
entered. He addressed sweet words of consolation to
his brethren, who were clinging round him in tears,
exhorting them to give infinite thanks to God, Who
-was pleased to take him out of this life with the merit
] 66 Day of Favres deatJi.
of obedience, and let him die, as he had always desired,,
in the arms of his dearest father, St. Ignatius. On the
morning of the ist of August, which that year fell on
a Sunday, he received the holy Viaticum with the
utmost piety and devotion, and, soon after. Extreme
Unction. Then, with his whole soul fixed on God,
and his heart filled with the tenderest love, he died
most peacefully, between noon and evening, in the
presence, not only of St. Ignatius and the brethren in
Rome, l)ut of others who had hastened thither to
Avitness the precious passage to a better life of a man
of such high merit and repute for sanctity. He was
three months and a half more than forty years old.
John Codure was the first, Favre the second, of the
first ten fathers who were summoned to transplant the
Society to heaven, while the rest were still labouring
to spread it on earth ; and it was remarked by many
that the blessed deaths of those tAvo fell each on a
day on which a special feast of their name-saints is
celebrated : Codure dying on the Decollation of St. John
the Baptist, and Favre on the feast of St. Peter's Chains.
Inconsolable Avas the grief for the loss of such a man-
in the full vigour of his age. He Avas regarded Avith
universal admiration as a model of consummate perfec-
tion, an indefatigable labourer in the Lord's vineyard,
an Apostle burning Avith zeal for God's glory and for
the eternal salvation of souls, and possessing all those
gifts, both of nature and of grace, all those virtues^
moral and divine, AA^hich are essential in forming a
character of perfect sanctity. Considering in the seven
vears, Avhich Avere the short term of his Apostolic
ministry, hoAV many journeys he had taken, hoAv many
dangers and sufferings he had encountered, hoAv many
heretics and sinners he had converted, hoAV many good
Christians he had led to a stricter and holier life ; and,
Consolation in his loss. 167
besides all this, in how many lands he had planted and
])ropagated the Society, and raised it very high in credit
and reputation, what might not have been expected
from him if he had been allowed for a longer time to
continue labouring with the same strength and energy
of spirit ? Lastly, seeing what remarkable prudence and
unequalled skill he possessed in directing souls, in dis-
cerning spirits, and carrying through the most important
affairs, every one had reckoned on seeing in him a
worthy successor of Ignatius as the head of the whole
Society, in case of his surviving him. The fathers at
Rome were filled with such deep grief at seeing all these
hopes cut off in a moment, that St. Ignatius found it
necessary to encourage and console them by making
it known that another would shortly join the Society,
who, as regarded his services to it and the Church,
would compensate for the loss of Favre. He referred
to Francis Borgia, Duke of Gandia, whose vow to
enter the Society, taken a month before, the last
time he made the Exercises, Favre had confided to
the saint.
We find, however, that as soon as they had recovered
from the first shock of grief, not only those living at
Rome, but all wherever the death of Father Favre was
made known, shared in one and the same feeling of
joy and consolation, which arose from the confident
belief that he was without doubt already received into
heaven, and in the hope that now that he was with God
his intercession would be so much more powerful for
the protection, support, and spread of the Society, and
that he would transfuse into his brethren the same spirit
of charity and zeal for the propagation of the faith and
the conversion of souls which had been in his own heart.
And this assurance was opportunely strengthened by a
letter received at this very time from Father Andrew
1 68 Vision of Francis Borgia,
of Oviedo, Rector of the College at Gandia, in which
he mentioned a divine revelation made to a devout
person greatly favoured by God, in which the soul of
Favre was seen in great glory, like that of the saints,
and in which he had spoken many times with the person
who saw the vision, and said great things concerning
Christ's obedience and his own, expressing the greatest
happiness at having died by obedience ; and, lastly,
promising never to cease to pour forth supplications
to God for His Church.^ Father Oviedo does not
mention the name of the person who had this vision
of the glory of Favre, but it is certain that it is the
holy duke, Francis Borgia. Father Daniel Bartoli had
already expressed his opinion in his Historical Mcjnoirs
of the Men and Deeds of the Society, in these words —
' No one was greatly surprised at what Father Andrew
of Oviedo wrote at that time from Gandia to Rome,
concerning a person of well-known sanctity, perhaps
St. Francis Borgia.' ^ But what BartoH in his time
conjectured, was positively affirmed afterwards by
Father Philip Ghisolfi, and still more strongly by
Father Alvaro Cienfugos, afterwards a Cardinal, in
his copious Life of the Saint, which was in great part
taken, as he says in the Preface, from the manuscript
accounts of Father Dionysius Vasquez and of Father
Peter Domenech, the former of whom was the con-
fessor, the latter the companion of Borgia. The following
is the statement of this exceedingly accurate writer —
* The death of Favre at Rome was known at Gandia
so speedily, that it seemed as though his last breath had
been borne thither on the air. For at the moment he
died the holy Duke saw him surrounded by a bright
cloud, and in the company of many saints of heaven.
^ Original letter from Gandia, October 13, 1546.
2 Memorie I storiche, lib. i.
Borgia enters the Society, 169
He saw that Favre enjoyed a special glory by reason
of having lost his life from starting immediately on
his journey, and exactly following the painful course
pointed out to him by obedience. Father Andrew of
Oviedo wrote an account of this glorious vision to
St. Ignatius, saying that it was revealed to a person
of eminent holiness, from whom he heard it ; and
Father Philip Ghisolfi, in his biography of St. Francis
Borgia, says that he was the person referred to. And
it was very fitting that he should be a witness of the
glory of the holy man whom he succeeded on earth,
in order that he might be encouraged to imitate his
spirit and his zeal by the spectacle of so splendid a
triumph. It is certain that on seeing this vision the
Duke felt his heart on fire within him, and a great
eagerness to enter the Society, and to put on the
victorious armour which that departed soldier had
left behind him ; and in Gandia this death was hailed
with every mark of triumph and jubilation. All this
is related by Father Domenech.'^ So writes Father
Alvaro Cienfugos, and we now see why it was not
possible for Father Oviedo, who was the Duke's con-
fessor at the time, to speak more plainly, or to reveal
the name of the holy person to whom the vision
concerning Father Favre's glory had been granted.
For the rest, it is true that Borgia w^as most anxious
to hasten on the time of his entering the Society ; that,
immediately after the death of Favre, he despatched
one of his people to Rome with letters to St. Ignatius,
begging him to receive him as one of his sons ; and
not only did the saint consent to do so, but, soon after,
he obtained leave for him from the Pope to bind
himself by solemn vows, and, notwithstanding this,
yet to continue to govern his States in the secular
3 Life of St. Francis Borgia, bk. iii, cli. v.
1 70 Assurance of Si. Ig?iatius.
habit till such time as he should have arranged his
private affairs.
Besides Borgia, it seems beyond a doubt that the
glory ot Favre in heaven was revealed to St. Ignatius.
There is extant a copy of the circular letter sent to
the Houses of the Society, bearing date August yth^
1546, and having these words written on the margin,
De morte sancii Patris Petri Fahri — ' Concerning the
death of the holy Father Peter Favre.' This letter
says that Peter Favre died on the ist of August, the
feast of St. Peter's Chains, as John Codure had died
on that of the Decollation of St. John the Baptist ;.
and that * their souls are together in heaven, as their
bodies are in the Church of Sta. Maria della Strada'
Then, without giving any directions for Masses and
prayers to be offered up for the soul of the deceased,
as is done in every other instance, the letter goes
on to say expressly, that, ' as we have need of the
intercession of friends and saints on our behalf, ivr
??iust all hope that Favre will not help us less poiverfully
in heaven than he could have on earth.' St. Ignatius
then asserts, not conditionally, but absolutely, that the
soul of Favre is in -heaven, together with that of Codure.
Now all his biographers are agreed that scarcely was-
Codure dead before God gave Ignatius the consola-
tion of seeing him enter heaven, surrounded with ,
light, and accompanied by angels who had descended
from Paradise to conduct him thither. In the same
way, therefore, it is fair to say that he saw the soul
of Favre also received into the company of the blessed
in heaven ; and that, for this reason, instead of prescrib-
ing the usual suffrages, he enjoined on the Society
confidence in him, in that, as a friend and a saint, he
will intercede for us unto God.
CHAPTER XXXV.
Testimonies io Favrcs sanctity.
It lias been seen from time to time in the course of this
biography, how every one who knew and conversed
intimately with Peter Favre considered and esteemed
him as a saint. We shall, therefore, here only add a
few facts which have reference to persons who, by his
means were brought to God, and entered the Society.
No words can describe the affection and reverence
which they always professed and manifested towards^
him on every occasion, writing to him wherever he
might be, and asking for his advice and direction in
everything. We may give the first place to Blessed
Peter Canisius, who, writing from Cologne, after telling
him that he is cherished in the undying remembrance
of all the principal citizens, and that they begged his
prayers to God for them, adds these words —
' And if they commend themselves to your prayers,,
how much more earnestly should we do so, who have
been trained in your school to acknowledge Jesus Christ
as our Father in this holy Society of God's children?
It remains therefore. Reverend Father, that by your
prayers to Christ you help us your children, whom you
have so happily begotten to Him. Without you, we arc
indeed orphans, but we shall be full of joy and gladness
if our weakness is helped by your prayers with God and
the saints. Oh, if you own as your children those who
will never cease to claim you as their father, behold
1 7 2 Letter of Canisms.
them one and all kneeling before you with clasped
hands and prostrate bodies, and their eyes bathed in
tears ; listen to the words with which they implore you,
by your tender and fatherly affection, to have pity on
them, left here as poor and orphan children in need of
food and clothing. But why do I ask bread for one
who still requires milk, and who is unfit for stronger diet
till he is more advanced in age ? No, I am mistaken in
my judgment to suppose others to be hke myself; they
indeed have abundance of bread in the house of our
Heavenly Father, where they are more highly esteemed
than hired servants. No, it is only Canisius, I confess,
who is perishing of hunger, and there is no one to take
pity on his misery but you, my dear father and my
support, in v.'hose hands is my fate. Hasten then to
help me ; rejoice the heart of your servant ; say to my
soul that God is my salvation; say to me, "Take
courage, my son, and fear not : may blessing and peace
be upon thee, day and night : I will be with thee always
in all thy ways." Ah, yes, my father, if you are at my
side I shall indeed have nothing to fear, and my con-
fidence will be firm and constant, if only you bless me
from your heart in the name of our Lord, by the merits
of the saints, and by the charity, simplicity, patience,
fortitude, and salvation, which are in Jesus Christ our
Lord.
' Your meanest servant and son,
' Peter Canisius.^
'Cologne, December 30th, 1545."
Another of his children, Hermes Poen of Rotterdam,
whom Favre had gained to God and the Society at
Louvain, and afterwards sent to study in Portugal, as
soon as he heard that Blessed Favre had arrived at
^ Autograph letter of Canisius.
Letter of Hermes Poen. 173
Evora, wrote to him from Coimbra, on the last day of
September, a very affectionate letter in which he says
among other things —
' It would be difficult to express our joy at the news of
\our arrival in this country. As loving children, we
longed ardently to see our father once more. Grant us
the happiness of having you amongst us one day. The
soul of your Hermes is pining for you, as a son tenderly
desirous of seeing his father. For indeed you are my
own father in Christ; you have begotten me, you have
saved me from the storms of a treacherous world by the
help and grace of Him Who draws all things to Himself
Vou have snatched me from the jaws of the devil, and
fed me with the Word of Life. Do not cease to train
and guide the son to whom you have deigned to give
birth. I am ready to bear the sweet yoke of our Lord
in everything. Do you dispose, form, direct, command
me. There is nothing, however hard, which I am not
willing to undertake with the utmost cheerfulness. I
will venture to say that I am ever more ready to obey
than you are to command. Do you then direct, instruct^
teach, and guide your son in the way of salvation. You
have subjected him to your rule, you have numbered
him amongst your children. Do you act a father's
l)art towards me, and never, by (xod's grace, will I fail in
the duty of a son.'
Of the same tenor are the letters of other young men,
cither belonging or about to belong to the Society,
which he received while he was in Spain, from Coimbra
and from Cologne. The letters show, not only their
affection and reverence for him, but the spiritual fervour
and solid virtue which the holy man had known how
to transfuse into his disciples.
After his death this general opinion and veneration
of his sanctity increased rather than diminished. In
I 74 Festival at Gandia.
Upper and Lower Germany, in Flanders, Portugal,
Spain, and Italy, no sooner was his happy passage from
this life known, than his virtues found as many to
praise them as had before admired them. The gran-
<lees of the Court of Madrid could find no better way
of expressing their sentiments than by saying that the
Society would soon fall to pieces, now that it was
deprived of the pillar which supported it. At Galapa-
gar, Dr. Ortiz and all the inhabitants celebrated, instead
of funeral solemnities, solemn festivities of jubilation
and triumph. At Gandia things went still farther. The
excitement throughout the city was such that, as we
learn from Father Andrew of Oviedo, an eye-witness,
there was a public festival held to honour the heavenly
birthday of Blessed Peter Favre, and for many years
after the anniversary of the day of his death was kept
like that of a canonized saint, and all felt their souls
strengthened by invoking him. As long as Father
Oviedo was at Gandia, it was his custom to send a
candle to St. Ignatius to burn before the tomb of Favre,
whom he called ' Blessed.' The Carthusian fathers at
Cologne preserved some letters and other writings of
liis as relics, and never spoke of him but as ' Blessed.'
It would take too long to quote the testimony of his
rehgious brethren one by one, and so to prove to every
one their high opinion of the virtue and holiness of Favre.
' They were all firmly convinced,' writes Orlandini, ' that
he had gained the glory of heaven and the honour of
being in the number of the Blessed, and therefore there
Vv'as an end of sorrow and of weeping. All feelings
were merged in those of joy and consolation because
he who on earth had been a teacher and pattern of
])erfection was now gained as a patron and advocate in
heaven.'"- The first fathers, whose intercourse with him
2 Vita B. Petri Fahri, cap. ult.
Sinio7i Rodrieuez and Ribadeneira. 1 75
"<b
had been the longest, could find no words or phrases
for expressing what they had come to think of him.
Father Simon Rodriguez, in the History which he wrote
in the year 1577, on the origin and progress of the
Society down to the period of its confirmation, says —
' The first who joined our Father Ignatius was Master
Peter Favre, a Savoyard, who was moved by the confi-
dential and holy conversation and the saintly life of the
Blessed Father to lead a truly wonderful life and to
consecrate himself to God. He burnt with an incredible
desire to visit Jerusalem and the other holy places of
Palestine, and to spend his life in labouring for the
salvation of men and bringing them from darkness to
the light of the truth, from death to life. Not to speak
of a great multitude of other virtues, there was in this
father a rare and sunny grace and sweetness in his
intercourse with others, such as I confess I have never
seen in any one else. I am at a loss for words to
express the way in which, by his amiable and pleasant
manners, he gained every one's goodwill and affection,
and won all with whom he had intercourse to the love
of God.'3
Equally strong is the testimony of Father Ribadeneira,
v.'ho, from his youth, had known Favre, both at Rome
and at Louvain. He says — ' Father Favre ^^•as a man
of great learning and virtue, possessing a wonderful gift
of knowledge and discretion of spirits, and also of healing
the sick. He practised himself much in continual prayer
and meditation, and his abstinence was such that some-
limes he neither ate nor drank anything for a week. He
was most obedient, and a great despiser of himself. His
zeal for the Church and for the salvation of his neighbour
vras very great. When he spoke of the things of God, it
•" Dc origine et progrcssu Socictatisjcsu usque ad ejus couJirmaii>-<.'iem.
Roma, 1869. Typ. Civiltà Cathol.
176 St Fra7icis Xavier.
seemed as though he held the keys of men's hearts on
his tongue, so powerfully did he move, and so strongly
did he attract them ; and the affection he inspired them
with was fully equalled by the reverence which they felt
for the sweet gravity and solid virtue which shone in all
that he said. Our Lord God favoured him with many
communications of Himself, and filled his soul with
sweetness by marvellous lights and divine revelations.'*
But the holy Apostle of the Indies, St. Francis Xavier^
w^ent even farther than Ribadeneira in showing, both by
word and deed, his high estimation of the virtue and
merits of Favre. These two great souls w'ere always,
very closely united in heart and mind from the time
when they shared the same room in the same College
in the University of Paris. They were the first two who
made acquaintance with Ignatius, to whom he gave the
Spiritual Exercises, and who offered themselves to him
as companions and fellow-helpers in the great work
which he was projecting. There was a very great simi-
larity in their characters : the same rectitude of life,
the same charm and sweetness in words and manner,
the same burning zeal, and the same generosity in
undertaking, and constancy in carrying through, the
most difficult and arduous projects, at the cost of great
sufferings and the risk of life itself. Both were sent by
the Pope, one to convert the heathen, the other to
reconcile heretics. They had a great love and reverence
one for the other ; and, as a proof of this, it will be'
remembered that their conscientious judgment led them
to give their votes each for the other, after Ignatius, as
General of the Order. When Xavier, who was in India,
received news of the death of his beloved Father Favre,
he was so firmly convinced of his beatitude in heaven,
that he began at once to invoke him in his greatest
4 Vita di Sa?iti Igfiazio, lib. iii. cap. xi.
Favre's intercessioìi Ì7ivoked, 177
dangers. ' In returning from Malacca to Goa/ he writes
to the fathers at Rome, ' I met with great perils. For
three days and nights the ship was exposed to the
most fearful storm I ever remember to have witnessed.
When the tempest was at its height, I turned to God
and pleaded with Him the intercession of our fathers,
our spiritual friends, and all faithful Christians, between
us and the impending danger. Then, invoking all the
spirits of the Blessed, I particularly appealed to Peter
Favre.'^ And from that time he began the practice of
inserting in the Litany of the Saints, which he was in
the habit of reciting almost every day, Sa?icte Petre
Fabcr^ ora pro nobis — 'Holy Peter Favre, pray for us.'^
So, by the providence of God, hardly was Favre dead
before he was venerated at Rome by St. Ignatius, at
( landia by St. Francis Borgia, and in India by St. Francis
Xavier.
5 Epist. S. Franc. Xav. lib. iv. cap. 8. [English edition, lAfe and
I.etters of St. Francis Xavier, vol. i. p. 419.]
s Bartoli, Mem. Istor. lib. i. cap. 20 ; Cienfugos, Vita di S. F.
Borgia, lib. i. cap. 18.
M
CHAPTER XXXVL
Veneration of Favre Ì7i Savoy.
But the • place where the veneration and worship of
Blessed Peter Favre spread and increased more than
anywhere was Savoy, and above all his native towTi,
Villaret. On the ist and 2nd of October, in the year
1596, D. Peter Critan, the cure of Thonon, D. Justus
Balliat, the cure of Sixt, and D. John Fournier, cure'
of the Great Bomand, drew up a little process, in which
they summoned five witnesses w^ho had known Father
Favre, to give their testimony as to the childhood and
the reputation for sanctity of the servant of God. All of
them in their depositions invariably speak of Favre
as * the Saint,' or ' Blessed,' and desire that this fact
should be noted as having been a thing constantly done
for some time throughout the Great Bornand and the
neighbourhood.
Together with the title of ' Blessed,' and the veneration
appertaining to it, various kinds of public ciiltus were
introduced, with the cognizance of the bishops and
ordinaries of the diocese. The Blessed Father had
only been dead sixteen years, when the little room in
which he was born was made into a chapel, and the
Vicar General of the Bishop of Geneva granted faculties
for the celebration of Mass there. The original decree
of the Episcopal Court is still extant. The following is
a literal translation from the Latin —
' We give permission for the holy sacrifice of the Mass
to be celebrated in the chapel of Villaret, in the parish
Chapel at Villaret, 1 79
of St. Jean de Sixt, lately built by the Rev. John Favre,
priest, and by the honourable John Favre, doctor of
medicine, in honour of God and of the holy Apostles
Peter and Paul, and in memory of the Reverend Father
Peter Favre, companion of the founder of the Society of
Jesus, who was a native of the above place : provided
that the altar be a portable one, and that nothing be
done to the prejudice of the cure of the place as to
the feast of St. John the Baptist.
'S. Decomba, Vicar-Substitute.^
'Annpcy, August i6th, 1561.'
The chapel was dedicated as stated in the document,
in honour of the Apostles St. Peter and St. Paul, and in
memory of Father Favre, for, at that time, it was the
custom in Savoy to dedicate chapels and altars to more
than one saint. But as a matter of fact, thenceforward
down to the present day, the title of the Apostles w^as
altogether dropped, and it never was nor is it known
except as the chapel of the Saint of Villaret, or of
Blessed Peter Fa\Te.
One of the two founders, the Dr. Favre, left his own
country and settled at Janville, a city of the province of
Champagne, in France. He there heard that God was
working many miracles by the intercession of His blessed
servant, and learning that the room at Villaret, which
had come to be venerated by his means, was in a very
bad condition, he resolved to return, after an absence of
thirty-nine years, to his native place, in order entirely to
rebuild and beautify the chapel. Accordingly, in the
year 1600, he undertook that journey of eighty leagues,-
which is the distance from Janville to Villaret, and
immediately on his arrival he and that other relative
of his again met, and having obtained possession of the
1 From the original.
M 2
t8o Devotion at Villaret.
site of the poor cottage where Favre was born, they built
upon it in his honour a Httle church, or pubHc chapel.
This is the statement of one of the witnesses in the
Process of 1626 —
' He says, moreover, that after the death of Father
Favre, a chapel by the title of St. Peter was built in the
village of Villaret, by Dr. John Favre, priest, and the
paternal uncle of the deponent, and by the honourable
John Favre, physician, both natives of the same place, on
account of the great and daily increasing reputation of
the Reverend Father Peter Favre. The said John Favre
began building the chapel in the year 1600, he having
returned from the province of Champagne, in France,
where he had lived for thirty years without once revisiting
his own country ; and while the building was going on,
the witness has frequently heard his uncle, John Fa\Te,
say that nothing would ever have brought him back to
this country but the desire he had to build that chapel
in honour of Blessed Peter Favre (for by that title he
called him), because he saw that he was esteemed
Blessed, and wrought great prodigies in every place he
had visited. '2 From which words we infer that as early as
at that time. Father Favre was considered and venerated
as Blessed, and believed to have worked numerous
miracles, not only in Savoy, but in France and elsewhere.
After the rebuilding of the chapel, the devotion of the
villagers and neighbouring inhabitants to the Blessed
Father went on increasing. Great numbers of persons
were induced to visit the oratory by the fame of the
many graces by which God honoured the merits of
His faithful servant, and these were not only people of
low condition, but personages of noble birth and high
rank. Antony Favre, the famous lawyer, President
of the Senate of Chambery, and the intimate friend of
2 Process of the -vear 1626.
Honor é d'Urfcy. iSi
St. Francis of Sales, paid several visits of devotion to
the chapel, and had a Latin inscription of his own
composition, in praise of the Blessed Father, carved
thereon. But the person who most distinguished himself
in this way was the noble Don Honore d'Urfey, Marquis
of Val Romey, Baron of Castle Morand, and lieutenant
of the Duke of Mayne. We will hear him tell in his own
words how and why he went from Thonon, where he
commanded the forces of the Duke of Savoy, to visit the
chapel of Villaret and to venerate the memory of Blessed
Favre, to whom he was tenderly devoted. He writes
thus to the Father Rector of the College of Chambery —
* I had read in the Life of the Blessed Ignatius that
his first companion, the Blessed Peter Favre, was a
native of a place called Villaret, in the diocese of Geneva,
and being at Thonon I was smitten with a great wish to
render the honour due to the birthplace of so great a
saint. I was told that it is ver}^ near to this, and this
morning I went there with the cure of this place, who is
much attached to your holy Society, to hear Mass in the
devout chapel which has been built in the house of the
servant of God. On my arrival, I reflected how holy a
place that must be which had witnessed the birth of this
great friend of God, and my conscience so smote me that
I felt unable to enter that holy house till I had been
eased of the burden of my sins ; and thus, by the help of
God and the holy patron of the place, I confessed and
communicated, returning thanks to the Reverend Father
for all the favours and benefits which I have received from
that Society, of which he is the second founder. At the
same time, I made a resolution to have a picture of that
blessed saint painted, and placed on the altar. Now, as
I cannot do this without your help, as I have no portrait
of him, I have recourse to your Reverence, begging that
i82 Foundation at Villaret.
you will get it painted by some good painter, and I will
send the requisite sum immediately. I think the best
way of representing him would be in an ecstasy, lifted
in the air before the Blessed Virgin holding the Infant
Jesus, for I have read in a deposition made by a pious
lady, the mother of the cure I have mentioned, that she
had frequently seen him in that state, and in this very
place. I wish to say, however, that this is only a notion
of my own, and that I leave it entirely to your choice.
I also wished to have a lamp made to burn before the
altar, and to make a permanent fund for keeping it up.
But the aforesaid cure thinks it would be better to
establish a solemn High Mass, which the priests from
Thonon shall be bound to go every year in procession to
sing. I do not like to determine anything on the matter
without your wise counsel. But it is not so much for
that reason that I am writing to you, as to congratulate
all your holy Society for the consolation which I have
received from visiting this holy place, and which no
words can describe unless they are inspired by God.
Will you then let me know which of these two plans you
prefer? because if you inchne to the Mass, I should
think it ought to be said on the day of St. Peter's Chains,,
both because the Blessed Fathers name was Peter, and
because he j^assed from this life to everlasting bliss on
that day. And since, in course of time, the remembrance
of almost everything wears out, I will get an instrument
drawn up before I leave, which I will sign, so that there
may not be any doubt hereafter that this chapel is built
on the site of the house of this great saint, and I hope
that this will be an additional stimulus to the devotion of
those who in future shall venerate this great servant of
God. I will also, if you approve, have an inscription
made on brass, to be placed over the entrance of the
chapel, and all this shall be for the glory of God, Who.
Foundation at Vi liar et. 183
delights to be honoured in His saints, and also as a
testimony of the affection which I bear to this Blessed
Father and to all your holy Society. And so, with a
heart filled with gratitude for the benefits I have received
therefrom, I kiss your hands, and commending myself to
your prayers, of which I pray God that I may never
make myself unworthy,
' I remain,
'Your most devoted servant and son in Christ,
' HoNORE d'Urfey.'
' Thonon, the vigil of the Epiphany, i6i8.'
All the Marquis' intentions, as regards the picture to
be placed over the altar and the inscription in front of
the chapel, were punctually carried out ; and as to the
Mass, he founded not one, but two High Masses, for
which he contributed eight hundred florins. All these
things were deposed on oath in the Processes by
Dr. Peter Critan, the cure of Thonon, the same who
went to Villaret with the Marquis. '■ The illustrious lord,
Honore d'Urfey,' he says, 'being quartered at Thonon
with the troops in the service of his Serene Highness,
and hearing that there was at Villaret a chapel built
upon the site of the house in which Father Favre was
bom, had a pious desire to go there to hear Mass ;
and he begged me to accompany him and to say it.
On our arrival, just as the Marquis was in the act of
entering the chapel, he experienced a movement of
intense awe, so that he did not dare to go further till
he had made a general confession to me. Having done
this, not only did he feel no return of that fear, but
after assisting at Mass and communicating, his heart
was so filled with consolation and devotion to Father
Favre, that he called him Saint, and always continues
3 Process at Annecy, 1869.
1 84 Inscription.
to call him so. Afterwards he gave eight hundred
florins, currency of Savoy, to the aforesaid chapel, and
on this foundation two Masses are solemnly sung there
every year; one on the ist of August, the day on which
the Reverend Father Peter Favre died, and the other on
Whit Tuesday. He also sent to the said chapel a large
brass plate, which cost a hundred ducats, on which was
engraved an inscription in gold letters, stating that it
had been the house of the Blessed Peter Favre, for by
that title he speaks of him. Lastly, he presented an
oil painting representing the Blessed Virgin with her
Divine Child in her arms, and Father Favre kneeling
at their feet, in the act of taking a lily from the hand
of the Infant.' The following is the inscription put up
by the Marquis d'Urfey, according to the style of the
times —
D • O • M • VIRGINIQUE * MATRI
HIC • QUONDAM " DOMUS " HUMILIS
DOMUS • NUNC • SANCTISSIMA
NE • MIRERIS • VIATOR
JAM • TUNC • DOMUS ' ERAT ' DEI " SANCTISSIMA
CUM • IN • EA • NATUS ' EST ' B ' PETRUS * FABER,
FABER • INQUAM * ILLE
QUI • NGN • SOLUM * B ' IGNATII " LOYOL.^
PRIMUS • SOCIUS • FUIT
ET • PRIMUS • PRiEDICATOR
ITA • UT
PETRUS * ISTE • FABER
ET • PETRA • ET " FABER
SOCIETATIS • JESU " VERE " DICI * POSSIT.
In this inscription it may be seen by every one that
there is no mention made of the title of the Apostles
St. Peter and St. Paul, but it is simply intimated that the
chapel is dedicated to Blessed Peter Favre. And so, also,
no picture was exposed on the altar for the veneration
of the faithful but that of Blessed Favre.
Continuance of veneration. 185
This increase of worship was a great means of rekind-
ling the devotion of the people to the Blessed Father,
And indeed, far from slackening as time went on, it
kept on increasing, and was propagated for more than
two centuries throughout Savoy and elsewhere. Not
only did the neighbouring parishes begin and continue
the custom of going in procession from time to time to
visit the chapel, but pilgrims and devout people came
at all times of the year from a distance to venerate the
Blessed Father and to fulfil vows made in thanksgiving.
In tlie Processes the witnesses make deposition that the
peasants of Villaret never go out in the morning to their
work in the fields till they have knelt at the door of
the chapel to pray and to ask the saint to bless them.
Besides the perpetual Masses founded in his honour
by Dr. Favre and the Marquis d'Urfey, the records of
pastoral visitations prove that there were others to the
number of several hundreds, and that the founders were
not all inhabitants of the small village of Villaret, but
also of neighbouring parishes. A great portion of these
foundations was lost at the end of the last century,
during the French Revolution, and the church itself,
with all its sacred contents, was utterly destroyed by
sacrilegious hands. In the year 1826, however, thanks
to the exertions and piety of M. Etremont, the cure of
St. Jean de Sixt, it was rebuilt, and restored to the
devotion of the faithful. This venerable priest, with the
assistance of a few other benefactors, contributed as
much as he was able to the restoration of the building,
the erection of the altar, and the purchase of the
vestments necessary for divine worship ; and thus the
veneration of the people for the Blessed Father once
more flourished. Masses were once more celebrated,
and the pilgrimages from the neighbourhood and else-
where resumed.
1 86 Hospital at Aniiecy.
All this is amply proved on oath by the witnesses in
the last Processes drawn up by the Bishop of Annecy
in 1869; the first of whom says — 'I have always heard
that there was a great veneration for this chapel, and I
have seen it with my own eyes. I have seen the faithful
in the neighbourhood come there to pray and to hear
Mass. I have now and then seen some foreign priests
who came there to say Mass ; and I have heard that
these marks of devotion were paid to Father Favre as
"Blessed."' And the second witness, who is the cure
of the parish, adds — ' From the time of my being
appointed to St. Jean de Sixt I have always heard that
there has existed a constant veneration to this chapel ;
and I am led to believe the truth of this from what I
have seen myself. There is a pilgrimage to this chapel,
but it is not habitually practised except by the faithful
of the place and of the adjoining parishes. From the
observations I have been able to make since I have
been here, I am led to believe that the object of these
visits is to testify a special devotion to the Venerable
Father Favre. I myself, personally, have often received
offerings from the faithful of the parish for Masses to
be celebrated in the chapel of Villaret, or elsewhere, in
honour, as they said, of the Blessed Peter Favre.' ^
In 1699 a second chapel, or, more correctly speaking,
an entire hospital with a chapel attached, was dedicated
to Blessed Peter Favre in the same city of Annecy,
where the bishops of Geneva resided. M, Christoval
Joseph Gautier, a citizen of Annecy, bequeathed a
valuable inheritance for the foundation of a hospital,,
stipulating, among other dispositions, that the chapel
and the entire hospital should be dedicated to the most
Holy Trinity, the Blessed Virgin, the Blessed Amadeus,
Duke of Savoy, St. Gautier Abbot, and Blessed Peter
* Process at Annecy, 1869. ^ Ibid.
6V. Francis of Sales. 187-
Favre of the Society of Jesus, and that a picture should
be painted and placed on the altar of the chapel, and
two on the credence tables, representing their figures ;
and concluding with the request that the Bishop of
Geneva, or his Vicar General, would ratify and confirm
this deed. The testator's written document, drawn up
by a notary, is preserved in the archives of Annecy,
together with the recommendation of the bishop's pro-
curator-fiscal and the ratification and approval of the
Rev. D. Joseph Falcaz, doctor of the Sorbonne, canon
and vicar general of the diocese of Geneva.*^ Here».
then, we see two public oratories consecrated, with the
approval of the bishops of the diocese, to the honour
and worship of Blessed Peter Favre, one at his native
place, Villaret, and the other at Annecy; in both of
which his picture was exposed for public veneration.
CHAPTER XXXVn.
St. Francis of Sales and Peter Favre.
What greatly aided in the propagation and increase
of the honour and worship of Blessed Peter Favre
thr<jLighout Savoy, was the example of the saintly
Bishop and Prince of Geneva, Francis of Sales. He
had a very great devotion to Favre, and not only
did he honour him with the title of ^ Blessed,' but he
exerted himself in every possible way to make others
know and venerate him. In the year 1604 he was
unable personally to visit the parishes of the Great
Bomand, and therefore he sent Dr. Peter Critan, the
^ Positio de Cultu Summ. addit.
Visitation by P. Cri tan.
cure of Thonon, to Villaret, to visit and arrange, in
his name, everything belonging to the oratory, or
public chapel, erected in honour of Blessed Favre.
The authentic record of this visitation is still pre-
served at Villaret. It is as follows—
'On the 15th of January, 1604, 1, Peter Critan, a
citizen of Thonon, did, by commission of my lord
and father in Christ, Mgr. Francis of Sales, Bishop
and Prince of Geneva, visit the chapel of St. Peter
founded by the MM. Favre in the village of Villaret,
on the identical spot where once stood the house of
the Reverend Father Peter Favre, one of the first
founders of the Reverend Jesuit Fathers. This chapel
is excellently well built, and furnished with chalices,
missals, vestments, and very precious relics. Before
leaving, I charged the above-named gentlemen, the
founders, in the name of my lord the bishop, to set
about the completion of whatever they considered
remained to be done in the aforesaid chapel. To
preserve the memory of so great a father in his native
place, we purpose representing in the chapel the life
of the said father, of the first Jesuits, and of the first
founders of that holy Society ;i and also providing
everything requisite for the divine sacrifice, and I
attest this by affixing my signature and seal to this
paper.
' Juste Balliat, cure of Villaret.
' Peter Critan, citizen of Thonon, and deputy
of my Most Reverend Lord Bishop.' -
^ It seems that M. Critan intended having the events of Favre's hfe
and those of other saints of the Society painted on the walls of the
chapel. It was, indeed, the custom in Savoy at that time to represent
on canvas in the churches the acts of the saints most venerated there,
as St. Francis of Sales himself bears witness, in a letter of his dated
September i6th, 1609.
2 Proc. fol.
Co7isecratio7t of I he aliar. 189
Three years later, when the holy bishop was at
Thonon, he experienced great consolation at reading
the Process, made in 1596, on the life and reputation
for sanctity of Favre, and, as it was not of sufficient
authority (having been made by three cures without
competent jurisdiction), he heard the witnesses again
himself, and approved of the deeds. Then, making
his visitation at St. Jean de Sixt, he determined to
consecrate the altar of tlie chapel at Villaret, where
his predecessor had only allowed a portable altar.
The function was very solemn, and lasted three hours.
The Lords of Alex, and all the parishes of the valley
of the Great and Little Bornand assisted at the pro-
cession. After the consecration the saint preached to
a large congregation, dwelling, with the tenderest affec-
tion, on the virtues, merits, and holy life of Blessed
Favre ; and he has left a brief notice of all this in the
sixteenth chapter of the Iiitroduction to a devout life,
which he published in the July of the following year,
1608, where he says — ' It was d great consolation to me
last year to consecrate an altar in the birthplace of that
blessed man, the little village of Villaret, situated among
our wildest mountains.'
This visitation of the chapel of Villaret is also
mentioned by Charles Auguste de Sales, in his Life
of his saintly uncle, in the seventh book of which he
says — ' On the 9th (of October, 1607) he visited the
parishes of our Lady in the Great Bornand, and of
St. Jean de Sixt, and the chapel built in honour of the
Blessed Father Peter Favre, the first priest, theologian,
and companion of St. Ignatius of Loyola, the founder,
of the Society of Jesus ; he would also see his rela-
tions, and the house where he was born, and he said
many beautiful things in praise of that truly great man.'-'
^ Process, 1869.
I go The 'Memorial!
Father Nicolas Polliens, the Rector of the College
of Chambery, had sent the holy bishop a copy (as 1
believe) of the ' Memorial ' written by Blessed Favre,
and the saint, after he had read it, returned it with
a letter, which was submitted to the appointed judges,
and by them acknowledged in due form as authentic,
and inserted in the Process of 1626. It breathes a
.spirit of the tenderest devotion to the Blessed Father,
and we here give a translation of it.
■■• To the Revereiid Father hi oiw Lord, Father Nicolas
Polliens, of the Society of the Holy Na?ne of Jesus.
' Very Reverend Father, —
' It is high time for me to return you the
little book concerning the holy life of our Blessed
Peter Favre. I have faithfully refrained from copying
it, as, when you sent it to me, you spoke of it as
being, for the present, a thing exclusively reserved
for your Society. I should very much like, however,
to possess a copy of so holy a history, and that, too,
of a saint to whom I am — as for many reasons I am
bound to be — greatly attached, for my memory is not
sufficiently good to retain the details of what I read ;
I only carry away a general impression. I cannot
but believe that the Society will resolve to gain for
this first companion of its founder the honour which
it has already secured for the rest, for although his
life cannot furnish such copious matter to the
biographer as those of some others, both from its
shortness, and because in those days they did not
take note of all that passed ; still, what we do possess
IS full of the sweetest honey of devotion. The good
M. Favre, our doctor in this city, has lately discovered
in the Chartreuse of the Sepulchre, an autograph letter
Congregation of Priests. 191
of this Blessed Father, which I have had the happiness
of seeing and kissing. In conckision, I thank you for
your charity in kindly communicating to me what you
liave done, and I beg you to continue to remember me
in your prayers, for I am, with all my heart, your humble
and very affectionate brother and servant,
* Francis, Bishop of Geneva.'*
'January loth, 1612.'
In the year 161 2 the Life of Favrc^ written in Latin
by Father Nicolas Orlandini, was published at Lyons.
The printer, Pierre Rigaud, well knowing the affection
with which the Bishop of Geneva regarded the servant
of God, dedicated it to him. It was soon afterwards
translated into French, and the saint procured a great
many copies, which he dispersed through his diocese.
Lastly, we must not omit a circumstance, which clearly
shows how far the holy bishop went in his respect,
veneration, and devotion towards Father Favre. There
was at Thonon a congregation or society of jDriests,
called Altarians, all devoted by their rule to their own
sanctification, and to the spiritual culture of the people
by Apostolic ministrations. Each lived in his own
house, and they met, from time to time, for the purpose
of consulting together as to their method of working.
St. Francis of Sales persuaded them to live in com-
munity, and gave them rules and laws for preserving
and increasing their spiritual fervour, and in order to
encourage them still more in their labours for souls,
he not only put Blessed Peter Favre before them as
a model, but declared him patron of their holy society.
These rules, placed under his protection as titular
patron, and sealed by St. Francis of Sales, and con-
firmed by his successor, were laid before the judges
■* Process, 1626.
192 Sticcessors of St. Francis.
in the Process of 1626, by Dr. Peter Cri tan, as he
liimself affirms in these words —
' The said respondent then added, in further proof
of the reputation for sanctity enjoyed by the said
Reverend Father Favre, that the late Blessed Mgr.
Francis of Sales, of happy memory, and also the present
Most Reverend John Francis of Sales, his brother, and
most worthy successor, gave their approbation to the
laws and rules for the good performance of the cure of
souls, and of the divine offices, which are estabhshed
in the said parish church of Thonon, under the
patronage of the Reverend Father Peter Favre, which
laws and rules he has laid before us, and shown us to
be signed by the aforesaid most reverend bishops, and
sealed with the great seal of the diocese.'^
All the successors of St. Francis of Sales in the
episcopal see of Geneva and Annecy followed his
example. Not only did they tolerate the many marks
of public worship paid to Blessed Favre, but they
greatly kindled the devotion of the people by personally
visiting the chapel of Villaret, and praying before the
picture of the Blessed Father. In 1626 Mgr. John
Francis of Sales ordered an authentic Process to be
drawn up, in which all the acts of public vvorship and
veneration paid to the Blessed Father are deposed to
by many witnesses. When Mgr. Michael Gabriel de
Rossillon visited the parish of St. Jean de Sixt, in
1705, he gave his approbation to the vow which the
inhabitants of Villaret had made to keep the 1st of
August as a day of abstinence from work and a high
festival, and that, not on account of the feast of
St.- Peter's Chains, which is very little known in that
^ Process, 1626.
Toleratio7i of 'ciiltus' 193
part of .the country, but for the greater honour of
l»lessed Favre ; all the more because, for more than a
centur}^, it had been the custom to sing High Mass on
that day in the chapel of the Blessed Father, according
to the foundation made by the Marquis d'Urfey.
To be brief, all the witnesses examined in the last
Process of 1869 are agreed that the bishops of the
•diocese not only did not prevent, but constantly pro-
moted the public and ecclesiastical cultus paid to
Blessed Peter Favre, both before and after the decrees
-of Urban VIII. We will quote but two. The first
says —
' I never heard of any opposition on the part of the
<liocesan authority to these tokens of public and
^ecclesiastical veneration paid to the Blessed Father
by the faithful, either before or after the decrees of
Urban VIII. in i634.'G
And the second adds —
' I know of no act proceeding from the diocesan
authority condemning the various marks of public and
-ecclesiastical cultus paid to the Reverend Father Favre.
Prior to the decrees of Urban VIII., both St. Francis
■of Sales and his brother and successor, John Francis,
had implicitly approved of the said worship by placing
the association of the priests, called " Altarians," under
the patronage of Blessed Favre. After the decree of
Urban VIII., the said veneration seems to have been
implicidy approved by the visits of devotion succes-
sively made by the bishops in the course of their
pastoral visitations, as I have already said in my
replies to former questions.'"
^ Process at Annccy, 1869. " Ibid.
N
1 94 Camzis.
Not only the bishops, first of Geneva and then of
Annecy, but the other bishops in the neighbourhood,
united in proclaiming and venerating Father Peter
Favre as Blessed. Mgr. John Peter Camus, Bishop of
Belley, the intimate friend and associate of St. Francis
of Sales, preached a course of sermons during the
octave of St. Ignatius, in 1622, in the Church of the
Society of Jesus, at Chambery ; and on the ist of
August, taking his subject from the feast of St. Peter's
Chains, and the anniversary of the death of Favre,
which both occur on that day, he combined the
praises of St. Peter the Apostle, of St. Ignatius, and
of Blessed Favre in his discourse. ' On this same
day,' he said, ' another Peter was loosed from the
chains of this mortal life, on whom, after St. Ignatius,
the Society of Jesus may be said to have been founded..
He was a son of thine, O Savoy, a fellow-citizen of yours,
my dear hearers ; at once the honour and glory of the
diocese of Geneva. I speak of the Blessed — yes, I will
call him so, for his virtues entitle him to the honour —
the Blessed Peter Favre, the first priest, the first preacher,,
the first theological professor of the Society of Jesus, and
the first companion of its founder, St. Ignatius.'^ And
he continues, all through the sermon, to combine the
praises of the three, according to his thesis, describing
the. labours endured by Father Favre in defence of the
Church, which is founded on the Apostle St. Peter,
and in propagating and making glorious the Society of
Jesus, instituted by St. Ignatius, and exalting the many
virtues which raised him to so high a degree of
sanctity, by which he finally merited the glory of the
Beatified.
8 Panegyrics on St. Ignatius of Loyola, Panegyric vii. Lyons, 1623.
CHAPTER XXXVIII.
The last Process.
In conclusion, all that remains for the completion of
this subject is to quote the minute testimony recently-
given by the best-informed inhabitants of Villaret as to
the antiquity, publicity, and legitimate character of the
worship rendered by them and their ancestors to Blessed
Peter Favre.
' We, the undersigned inhabitants of the village or the
neighbourhood of Villaret, in the parish of St. Jean de
Sixt, in the diocese of Annecy, having just heard the
holy Mass in our chapel by the Rev. Silvain Vittoz,
cure of the Little Bornand, in the same diocese, give
the following testimony, which we are ready to confirm .
by oath —
' I. We declare that there is, in the village of Villaret,
a public chapel which has always been called, by our
fathers and ourselves, the chapel of St. Peter Favre,
the Jesuit. A constant and unanimous tradition fixes
the date of its building at twelve or fifteen years after
the death of the aforesaid Saint, or Blessed, Peter Favre.
The same tradition has always witnessed, that it was
built by the relations of the saint on the ruins and the
site of the house in which the said Blessed Peter Favre
was bom. This chapel having been plundered, and
almost destroyed, by wicked men during the French
Revolution of 1793, it was rebuilt by the care and the
offerings of our families in 1826.
N 2
196 Witnesses at Villaret.
* II. We are also able to declare, having heard it from
our ancestors as well as from persons not belonging to our
country, that a Mass, founded by bequests made in this
and neighbouring parishes, is celebrated weekly in this
chapel. The same tradition also relates that after the
building of this chapel — that is to say, after more than
three centuries — some of the faithful, at a great distance
from Villaret, among whom were residents in the epis-
copal city, more than seven leagues off, very often came
to have Mass said in this chapel, both to implore the
protection of our saint, Peter Favre, and to thank him
for blessings which he had obtained for them.
' III. Our ancestors always declared that this devotion
was begun immediately after the building of the chapel
by those who had known the saint either in his child-
hood, or in a visit of a few days which he paid to his
native place when he was a holy priest, before whom
they fell on their knees and prostrated themselves, as
they always related.
* IV. We declare openly and most positively, that
there has always been a very lively and fervent devo-
tion to the aforesaid Blessed Father in our village ; in
proof of which, we have heard by oral tradition, that
our fathers never used to go to work in the fields in
the morning without first kneeling in the chapel, or on
its threshold, to recite some little prayer by which to
dedicate the day to him.
' V. There is a constant tradition that a great number
of pilgrims, men and women, priests, nobles, lawyers,
soldiers, &c., have been seen thronging from all parts
both of our own and of the neighbouring dioceses, to
venerate the chapel and picture of Blessed Peter Favre.
Many of them went to confession before hearing Mass,
in order that they might communicate in the said
chapel.
Witnesses at Villaret. 197
' VI. We have heard, both from the lips of foreign
pilgrims and from the Avitness of our fathers, that during
the episcopate of St. Francis of Sales, and that of his
immediate successors, processions of whole parishes,
carrying blessed banners, were seen to come to the
chapel of Villaret.
' VII. We feel it our duty to declare that not only
in Villaret, but in adjoining villages and parishes, the
name of " Saint " and of '' Blessed " has always been
bestowed on our fellow-citizen, Peter Favre. This public
opinion acquired additional strength from St. Francis of
Sales having given him the title, in his work on the
liitroduction to a denout life. After reading the sixteenth
chapter of this book, Avhich is to be found in all our
households, it was not possible for our fathers to give
Peter Favre any title but that of " Blessed.'"' We have,
all of us, from our childhood, read or heard read those
words written by St. Francis of Sales more than two
centuries and a half ago — " Last year I had the conso-
lation of consecrating an altar in the little village of
Villaret, the place where it was God's will that this
blessed man should be born."
' VII I. We declare that a great number of prodigies,
and especially of miraculous cures, have at all times
been ascribed to the intercession of the saint invoked
in the chapel. Our fathers have assured us that the
sacrilegious hands of the Iconoclasts of 1793 destroyed
many ex voto offerings, among which were the crutches
left in the chapel by a peasant as evidence of his cure ;
and that the same profane hands took down and tore the
picture of the Blessed Father, which had been over the
altar for two centuries.
* IX. We affirm that ever since St. Francis of Sales,
the bishop of this diocese, preached the panegyric of
the saint, previous to consecrating the altar, all the
1 98 Wilnesses at Vi liar et.
bishops of the diocese, when making a visitation of our
parish church, have come to pray in this chapel, which
is a league distant from the Church of St. Jean ; and
many of the undersigned, since the restoration of the
chapel in 1826, have seen four of our bishops in succes-
sion come to pray before the picture of St. Peter Favre.
' John Baptist Anthoine,
' Claude Chovex,
' Dominic Favre,
' Isidore Favre,
' Francois Missilier,
' Joseph Larvaz,
' Auguste Lethuille,
' Joseph Favre,
' Maurice Dupont,
'■ N. Dupont,
* N. Lambel, Secretary of the Commune.
' Villaret, feast of SS. Fabian and Sebastian. January 20, 1872.
* And I, the undersigned Maria Bernard, parish priest
of St. Jean de Sixt, declare that the preceding signatures
are authentic and original ; and likewise that all the
undersigned witnesses are honourable and religious men,
some of them of much piety. And hereto I add my
signature.
' Maria Bernard.
•Villaret, 1872.'
CHAPTER XXXIX.
Graces and Miracles.
God Himself was pleased to add fresh lustre to the
sanctity and worship of Blessed Peter Favre, by working
many miracles through his intercession. Some of these
were sworn to on oath in the Processes, others were
related by credible witnesses, and in quoting them we
shall frequently make use of the simple and truthful
language in which they are reported in the original
<lepositions.
Ur. Peter Critan, being questioned whether he ever
knew or heard of any one who had recourse to the
prayers and intercession of Father Favre after his death,
and whether by these means graces had been obtained
and miracles wrought, makes answer and deposes, * that
as he was returning, on the 15th of February, 1625, from
^Ajinecy, where he had been to learn from the Most
Rev. Mgr. the Bishop of Geneva, when he would be
pleased to make his general visitation at Thonon, he was
riding past the place called Les Peirasses, near Thonon,
when the night was pretty for advanced, when he sud-
denly remembered a dream which he had had the night
before, in which dream he seemed to see a religious of
the Society of Jesus, whom he believed to be the Blessed
Father Peter Favre, to whom he has always been greatly
devoted, following in this the example of his mother,
Madame Wilhelmina d'Arenthon, who used often to tell
him that she obtained many graces by the merits and
intercession of the said father. Now, as he was thinking
ICO Miracles.
on this dream of his, his horse fell with him, and struck
violently against some sharp points of a rock. In falling
he invoked Blessed Favre, and it seemed to him that he
fell close to him. Certain it is that he was in no wa}
hurt by the fall, although his head and side struck
against those hard rocks, and he remained lying there for
some time head downwards. There were travelling with
him from Annecy, M. George Gerface, Maurice de la
ThuUie, and Mdlle. Claude Fournier, all of whom thought
he was dead, and were utterly amazed at seeing him safe
and sound, with no other harm done but the fright.
And he believes that he was preserved in this danger by
the merits of Blessed Peter Favre. "^
The Marquis Honoré d'Urfey, who has been mentioned
several times, suffered, after his first visit to Villaret, from
so severe an inflammation of the eyes, that he was on the
point of losing his sight altogether. He had recourse
with all confidence to the help of Blessed Favre, and
the result was a complete cure. Being very grateful for-
the benefit he had received, he resolved to return as a
pilgrim, on foot, to the chapel of Villaret, there to offer
due thanks to his benefactor, and to pay his vow, as is
attested by M. André Trombet, citizen of Thonon —
' He says further, that about three years ago, the Lord
Marquis d'Urfey came on foot to this city of Thonon,
accompanied by some gentlemen and pages, and by a
hermit father, that they were all on foot, and that the
Marquis had his lodging in the house of the deponent,
who was much surprised, and asked some of his suite the
reason of his coming. They told him that the Marquis
had come there, as a pilgrim, to visit the chapel of
Blessed Peter Favre, as an act of thanksgiving for a
favour which he had received through the intercession of
1 Process of 1626.
Miracles. 201
the said Blessed Peter Favre, which was his being cured
of a bad inflammation of the eyes. Aftenvards, deponent
heard all this from the said . lord marquis, who gave him
the account that night after supper. Next morning, the
Marquis, with all his suite, went to the chapel of Villaret,
accompanied by the cure and some of the other principal
]jersons of Thonon, who related on their return, that all
these gentlemen had confessed and communicated in the
said chapel.' -
Peter Vacheran declares, ' That he had gone one day
to cut wood on the mountain of Thonon, to which place
he belonged, when, finding a part of the road very much
broken up, he set about making it level by filling up the
crevices with stones and earth. Whilst he was digging
out earth under a large mass of what he believed to be
solid rock, it chanced that this mass, which measured
about eighteen feet square and more than two high,
burst up from the surrounding earth, falling upon him,
so that only his head and left arm were free. He lay
five hours in this condition, crying aloud on God and
man for help. At the end of that time some comrades
of his came by that way, and quickly removed the stone
and carried him home, with all his body bruised and in
jjain. He was three weeks in bed, and when he left it
he found himself unable to move, except by supporting
himself on crutches. He was advised by the priest,
Peter Critan, to go to Villaret, and to hear the Mass
said on the ist of August in the chapel of Blessed Favre.
He managed as well as he could to go there on horse-
back, and recommending himself to the Blessed Father
with his whole heart, he found himself cured by the end
of the Mass ; and as a perpetual remembrance of the
miracle, he left his crutches hanging in the chapel.'
'-■ Process of 1Ó26.
Miracles.
Fernette de la Motte declared that she had a little
daughter named Claude, two years and a half old, who
fell into the fire, and was much injured in the eyes and
face. The poor mother, fearing that Claude would
become quite blind as she had not been able to open
her eyes once for nine days, betook herself with great
confidence to the intercession of St. Peter of Villaret,
making a vow to have a thanksgiving Mass said in the
chapel of Villaret. No sooner had she made the vow
than the little girl was cured, and recovered her sight.
When the mother was asked what St. Peter she meant
when she spoke of making a vow to St. Peter, she
replied that she meant that St. Peter who had been a
native of Villaret and a religious of the Society of Jesus,
whom she had often heard that he -was ' Blessed ;' and
she is convinced that her child's cure was owing to his
merits and his prayers to God.^
The miracles which we have here described are those
the reports of which are given in the old Processes. We
will add some others which have happened lately and
are inserted in the Process of 18Ó9. A young man of
St. Jean de Sixt, named Auguste Larvaz, had fallen
desperately ill. He was given over by the doctors,
and his death was expected from hour to hour. His
father, who was in the greatest affliction, reanimated his
faith and invoked Blessed Favre, promising to have a
Mass said in the chapel of Villaret. The grace followed
close upon the vow, and the young man was cured at
that instant.*
A lady, Josephine Dubourial by name, belonging to
the parish of St. Jean de Sixt, deposed on oath that a
married sister of hers in Paris, who was on the point
of death, was cured at the moment when she made a
•'' Process of 1626 ; eighth witness.
^ Process of 1869, part iii. fol. 16.
Miracles.
vow to have a Mass said in the chapel of Blessed
Favre.''
Rose Perillat Charlat, of Villaret, a woman of sixty,
had lost the use of her limbs from incurable paralysis.
Not being able to support herself on crutches, she was
compelled to remain helplessly sitting, or lying in bed.
At length she was conscious in her heart of a firm con-
viction that, by invoking the intercession of Blessed
Peter Favre, she should be cured. She accordingly
began a novena of prayers, and determined to go each
day to hear Mass in the chapel of the Blessed Father.
Her neighbours, knowing her pious intentions, willingly
offered to carry her to the sanctuary in their arms, but
she refused, and insisted on going by herself, though
with the greatest difficulty, crawling on her hands and
knees. On the last day of the novena, after having
renewed her supplications to the Blessed Father, she
rose up perfectly well and with the free use of her limbs,
and as long as she hved she never had any return of
her malady. The miracle was attested in the presence
of witnessses by her nephew, John Paul Perillat.^
Another member of the same family, Frances Mary
Perillat, a child of six, paralyzed from her birth, was
carried by her parents to Blessed Peters chapel, and
there she said with a loud voice, ' My blessed St. Peter,
give me the use of my legs.' On the ist of August the
mother had a Mass said in the chapel, and at that very
time her daughter was cured, and was seen walking and
running about like other children of her age, to the great
astonishment of all.'^
In the parish of the Great Bornand, about half an
hours walk from Villaret, a woman, forty-one years of
age, named Frances Suize, told the Abbe' Antoine Perret,
the principal priest, that from twelve years of age she
* Process of 1869, part iii. fol. 16. ^ /^^^ 7 /^/^
204 Miracles.
had been almost entirely blind, and had her eyes con-
stantly bandaged, not being able to bear the light Her
mother made her pray to Blessed Feter Fa\Te, and
took her to the chapel of Villaret, where she entirely
recovered her sight, Avhich ever since continued to be
excellent.^
Eiiphrosyne Blanchet, whose maiden name was Peris-
sin, and so descended, on the mother's side, from the
family of Blessed Favre, had a son named Joseph, whose
legs had been strangely deformed and contorted from
his birth. When he was an infant she took him to the
Carthusian Monastery of the Sepulchre, where she recom-
mended him to God's mercy, and the result was a degree
of improvement in his condition. At the age of five,
however, the boy was still in very poor health. His
nerves were in a very weak state, and he suffered so
severely from pains in the loins, that he could not walk
without great discomfort. The good mother, accom-
panied by her sister and sister-in-law, took her child to
Entremont, where many precious relics are exposed for
veneration. She did not, however, receive the grace
she desired, and the party returned towards the Great
Bornand. As they were passing the chapel of Blessed
Peter Favre at Villaret, the child stopped and asked to
go in ; but the women, who were anxious to get home
before dark, paid no attention to him and went on.
Little Joseph, however, sat down on the steps of the
chapel, declaring that he would not stir till the door was
opened. His mother then turned back, and taking him
in her arms, showed him the altar and the picture of
Blessed Peter through the window ; but the child was
not satisfied with this, and kept saying most positively,
'No, no, I will go in; I want St. Peter to cure me.*
There was nothing for it but to get the key of the chapeL
** Process of 1869, purt iii. fol. 16.
Miracles. 205
And no sooner had die child entered and remained for
a short time before the altar and picture, than he sprang
to his feet, exclaiming joyfully, 'This time I am really-
cured ! ' He then went out, and running before his
mother and the other two women, he Avas the first to
reach his home, full of glee and delight, and entirely
liealed of all his maladies.^
The same Euphrosyne, soon after her son's cure, fell
dangerously ill, was given over by the doctors, and had
received the last sacraments. Nevertheless she had
recourse with great confidence to Blessed Favre, and
recovered her health, contrary to all human expectation.
She also declared that she had often heard her brother,
Michael Perissin, who was a priest, say that he had never
asked any favour in vain of Blessed Favre. And out of
gratitude to his benefactor, he contributed largely to the
restoration of the chapel built in Blessed Peters honour
at Villaret before setting out for India, where he went as
Apostolic missionary. 1*^
9 Process of 1869, part iii. fol. 16. '" Ibid.
CHAPTER XL.
TJic hmjieviorial ^ Cidtiis!
For more than three centuries, therefore, the servant of
God had received in Savoy a pubHc and ecclesiastical
veneration, supported by the testimony of saints, by the
sufferance and permission of the bishops, by the devotion
and visits of great numbers of the laity, and, moreover,
divinely confirmed by constant and numerous miracles
wrought by the invocation of his name. Little or
nothing of all this was known beyond Savoy, and the
only ancient \vriter who makes any special mention of it
is Father Daniel Bartoli, who gives a short rhimit of
what he had read in the Process, drawn up in 1626, by
Mgr. John Francis de Sales, the immediate successor
of his brother, the saintly bishop.^
It was the reading this very History of Bartoli's that
kindled in me the desire of seeing and reading the
ancient Process from which he quotes, and having, after
a long search, happened to find a copy of it in the
archives containing the acts of the Causes of God's
servants belonging to the Society, I perceived, after
reading it, that it contained sufficient proof to show that
the Cause of Blessed Peter Favre ought to be reckoned
in the number of those which are excepted from the
decrees of Urban VI H., and therefore that it would not
be difficult to obtain the confirmation of his veneration
from the Apostolic See. All that remained to be proved
• Hartoli, Istoria della Compagnia di Gcsìi, V Italia, lib. i.
The Bishop of Aiinecy. 207
was, that from that time to the present the fervour and
devotion in the veneration paid to the servant of God as
• Blessed ' had not failed. This could not be done
without a new Process, in which the depositions of the
witnesses and the documents referring to them should
he collected. A request to this effect was made to
-Mgr. Claude Marie Magnin, Bishop of Annecy, who,
liaving always had a great devotion to Blessed Peter
Favre, very gladly furthered the desire, which he cher-
ished as ardently as ourselves. Accordingly, he gave
orders that a Process concerning the veneration paid
to Blessed Peter Favre in Savoy should be immediately
drawn up, and the acts were begun on the 23rd of
June, 1869. Plight of the most credible witnesses were
examined, and several documents collected by grave and
learned persons.- The two ancient Processes of 1597
and 1626 w^ere again acknowledged to be authentic, and
lastly, all necessary care and diligence having been
previously taken, Mgr. the Bishop solemnly published
the following decision on the 23rd of July, 1869 —
' In the name of Christ, we say, afhrm, declare, pro-
nounce, and definitively decree, that it is evident that
from time almost immemorial there has been veneration,
together with the title of Blessed, paid to the Venerable
Father Peter Favre, priest of the Society of Jesus, and
that from his death to the year 1634, in which the last
decrees of Urban VIII. were published, only twelve
years of the prescribed century are wanting, and it is also
evidently among the cases excepted by Urban on two
- We must mention, as especiall)' devoted to Blessed Favre, the
Rev. D. Silvain Vittoz, cure of the Little Bornand, who had been
occupied for many years in collecting and collating, with unwearied
care, the most credible documents relative to the origin and continuance
of tlie veneration, and we have to thank him in a great measure for the
successful issue of the Process.
2o8 • Completion of the Process.
other grounds, namely, the writings of the saints, and
the knowledge and sufferance of the ordinaries, which are
proved from a very early period down to the present
time. Wherefore we declare that this Cause is among
those cases which are excepted by the said decrees
•concerning the absence of cult us ; and, therefore, that
there is in this case no infraction, but rather compliance
Avith the aforesaid decrees,' &c.
It is impossible to describe the joyful excitement
which pervaded the diocese of Annecy during the com-
pletion of the Process on the veneration of Blessed
Favre, by the appointed judges. Father Antonine Maurel,
who was appointed Vice-Postulator of the Cause, was
received at Villaret, whither he went to collect accurate
information, with so many and great demonstrations of
joy, that I cannot describe them better than by quoting
the original narrative inserted in the Process —
'On the 28th of June, 1869, Father Antonine Maurel,
and M. Silvain Vittoz, the cure of the little Bornand,
had hardly begun to mount the hill, on the top of which
is situated the Church of St. Jean de Sixt, when the
ringers began to peal the bells, and the workmen to fire
salutes, which were echoed far and near by the mountains.
The cure and the mayor, together with the members of
the council-general of the department, came to meet
them, while, at the same time, the little bell of the
chapel and the petards of Villaret answered those of
St. Jean de Sixt, and bonfires were kindled on the crests
of the neighbouring mountains. The chapel of Blessed
Favre, which had been decked with flowers and garlands
during the day, was illuminated all night, and all the
village kept gala. The next day, the 29th of June, the
bells were again nmg, and salutes fired at daybreak, both
The clergy at Annecy. 209
at St. Jean de Sixt and at Villaret. The mayor and
municipality conducted the two visitors into the chapel
of Blessed Favre, which was completely filled, and
surrounded by a crowd of at least five hundred persons.
After the celebration of Mass, which was preceded and
followed by other Masses, Father Maurel spoke to the
assembled multitude, who were overflowing with joy and
fervour, wishing in this manner to express their devotion
to Blessed Favre, and their delight at the reopening of a
cause so dear and so glorious to the whole country. In
the evening, the father and the cure went to pass the
night at the Great Bornand, after having made an excur-
sion to Thonon. Everywhere there was a repetition of
the same marks of piety and rejoicing, and the discharge
of small mortars. On the following day, the 30th of
June, the father was again obliged to preach in the
parish church to a very numerous audience. It would
be difficult to recount all the honours paid during these
three days to the holy memory of Blessed P'avre, and all
the manifestations of hope and rejoicing made by all the
parishes of those valleys.'^
At this time, a hundred and eighty-seven priests of the
diocese were assembled at Annecy for the purpose of
making the Spiritual Exercises, and they all signed a
humble petition, which they sent to the Sovereign Pontiff,
and which I will here quote, as a proof of their piety and
devotion to Blessed Favre —
' Most Holy Father, —
' A Process has recently been drawn up, in
the episcopal court of this diocese of Annecy, on the
subject of the veneration paid from time immemorial
to the servant of God, Peter Favre, of the Society of
Jesus, a native of this diocese. And although we have
3 Process of Annecy, part iii. fol. 14.
2 IO Petition to the Pope.
good hope, as this Process has been sent to the Sacred
Congregation of Rites, that your Hohness will shortly
enable us, by your approbation, to pay public veneration
to the Venerable Father Favre, nevertheless we, the
undersigned canons, parish priests, arch-priests, and
priests, here assembled to make the Spiritual Exercises,
prostrate at the feet of your Holiness, implore you, with
all humility and earnestness, to lose no time in declaring,
by Apostolical authority, that the aforesaid servant of
God is numbered in the company of the " Blessed."'
We entreat you, most Holy Father, graciously to receive
this our pious and most earnest request ; and to grant
to the diocese of Annecy, so devoted to the Holy See,
the favour of being at liberty to invoke with all confi-
dence this new patron so pleasing to God, the Father of
all mercy and consolation. All we priests of the diocese
of Annecy greatly wonder that this man of God has not
already been placed in the list of saints ; he who was the
first companion of St. Ignatius of Loyola, the first priest
and preacher of the divine word and the corner-stone of
the Society of Jesus, the unwearied labourer in the Lord's
vineyard, who was called and honoured as " Blessed "'
by St. Francis Xavier and St. Francis of Sales, and other
men remarkable for sanctity, following St. Ignatius ; who
has always been so regarded, and publicly invoked and
worshipped by the people, especially those of the valley
in which his native place, Villaret, is situated. We
entreat your Holiness to deign graciously to grant our
petition, and by your supreme authority to approve of
the veneration hitherto rendered to the servant of God,
Peter Favre ; and lastly, to give your Apostolical bene-
diction to the undersigned priests, whose pride it is to
declare themselves your Holiness' most devoted and
affectionate sons.'"^
* Summ. n. 14.
Dec7'ee of Approval. 2 1 1
The Process, together with the documents collected in
Savoy, having been sent to Rome, the Cause was laid
before the Sacred Congregation of Rites on the 31st of
August, 1872. Their Eminences the Cardinals, after
having fully discussed the matter, declared that the
case was one of those excepted by the decretals of
Urban VIII. All this being related to his Holiness,
Pius IX., he, on the 5th of September, confirmed the
sentence of the Sacred Congregation of Rites, and
sanctioned the public and ecclesiastical veneration paid
to Blessed Peter Favre, as is shown in the decrees
here annexed as the conclusion of this Life.
CHAPTER XLI.
Decree Approvmg and Confirming the Ciiltus.
DIOCESE OF ANNECY.
Confirmation of the Cidius paid to the Se?vaftt of God,
Peter Favre, Professed Priest of the Society of Jesus,
and first companion of St. Ignatius, commonly called
'Blessed:
' In Villaret, a village of Savoy, in what was formerly
the diocese of Geneva, was born Peter Favre, one of
those Apostolic men who shed a lustre on the beginnings
of the glorious Society of Jesus. His childhood was
passed in tending a small flock of sheep in his native
place : afterwards he was the frst of those companions
in the University of Paris who devoted themselves to
o 2
2 1 2 Decree of Approval.
following Ignatius of Loyola in the way of perfection :
the first, also, who, by command of the Sovereign
Pontiff, Paul III., went to Germany, and there defended
the pure doctrine of the Catholic faith and the divine
authority of the Church, both by word of mouth and
by his writings. He then traversed nearly all the
provinces of Belgium, Spain, and Portugal; everywhere
gathering abundant fruit in labouring in the field of
the Gospel, and in keeping it free from the infection
of heresy. At length, having, in the brief space of his
life accomplished many great things, he rested from his
labours by a blessed death, at the age of forty, on the
I St of August, 1546, at Rome, whither he had gone
shortly before, out of obedience, although broken in
health and worn out by labours. The marks of sanctity
which he left behind him were so evident, and God
Himself so plainly pointed them out, as has been
credibly attested, by signs and miracles, that he began
at once to be honoured, especially in his native place,
by popular devotion and ecclesiastical veneration ; and.
shortly after his happy death, a public chapel was
canonically erected at Villaret, on the site of the ver>'
house in which he was born; and in it the worship
openly rendered to him from the beginning, continued
to be vigorously kept up and propagated up to the
present time. There was, also, not only the sufferance
and permission of the bishops, but the testimony and
authority of St. Francis Xavier and St. Francis Borgia,
and most especially that of the holy Bishop of Geneva,
St. Francis of Sales, who not only declared both by
word and deed his very high opinion of Peter Favre's
sanctity, but did all he could to promote his public
veneration.
'In proof whereof, important and appropriate docu-
ments having been collected from different places, at the
Decree of Approval. 2 1 3
request of the Rev. Father Joseph Boero, Postulator-
General of the Causes of God's servants belonging to
the aforesaid Society of Jesus, the Very Reverend Bishop
of Annecy, in whose jurisdiction the village of Villaret
now is, drew up a legal Process, and having considered
the various reasons therein specified, gave judgment on
the case as one excepted from the prescriptions of the
General Decrees.
'All these facts having been communicated to the
Sacred Congregation of Rites ; at the request of the
aforesaid Very Reverend Bishop and of the Clergy of
Annecy, as also of the Postulator, and of the entire
Society of Jesus, the undersigned Cardinal, Prefect of the
said Sacred Congregation and "Relator" of this Cause,
did at the ordinary meeting held this day at the Vatican,
propose the following doubts, i.e., Whether the jiidgrnent
delivered by the Most Reverend Bishop of Amiecy on the
veneration paid to the aforesaid Serua?if of God, as being
a case excepted by the decree of Urban VIII. of holy
memory, should be confirmed in the case a?id for the
object in question Ì Whereupon, the Very Eminent and
Reverend Cardinals of the Sacred Congregation of
Rites, after having with mature deliberation weighed
and discussed each and all of the circumstances adduced
in this Cause, and after hearing the Rev. Dr. Lorenzo
Salvati, Coadjutor of the Promoter of the Holy Faith,
returned the following rescript, that. All thiiigs considered,
this was one of the cases excepted from the decj-ees of Pope
Urban VIII. of blessed inemory.
'August 31, 1872.
' All which, having been faithfully reported to his
Holiness, Pope Pius IX., by the undersigned deputy of
the Secretariat of the Congregation of Sacred Rites,
214 Decree of Approval.
his Holiness ratified the rescript of the Sacred Con-
gregation, and confirmed the pubUc and ecclesiastical
veneration paid to Blessed Peter Favre, confessor.
'5th of September of the same year.
* + CoNSTANTiNE, Bisliop of Ostia and Velletri, Card. Patrizi.
* Prefect of the Sacred Congregation of Rites.
* By Rev. D. Dominic Bartolini, Secretary.
' Joseph Ciccolini, Deputy. '
PART THE SECOND.
^MEMORIAL'
OR
SPIRITUAL DIARY OP^ BLESSED PETER FAVRE,
OF THE SOCIETY OF JESUS.
fiLESS the Lord, O my soul, and forget not all His
benefits, Who redeemeth thy life from destruction, and
rrowneth thee with mercy and compassion. Who filleth thy
desire with good things, and Who has forgiven and daily
forgiveth all thy sins, and healeth all thy diseases, giving
thee good hope that thy youth will be renewed as the
eagle's. Give thanks ever, O my soul, and never forget
the many benefits that our Lord Jesus Christ both has
done thee and doeth thee every moment, through the
intercession of His Blessed Mother, our Lady, and of all
the saints of heaven, as well as of all who pray for thee in
the Catholic Church. Adore, O my soul, the Heavenly
Father, ever honouring and serving with all thy might,
and all thy wisdom, Him Who with His love and mercy
is so continually helping and strengthening thee. Adore
thy Redeemer, our Lord Jesus Christ, Who, as the Way,
the Truth, and the Life, with His grace alone teaches and
enlightens thee. Adore the Person of thy Glorifier, the
Holy Ghost, the Paraclete, Who by His kindly commu-
nication of Himself, renders thy body, soul, and spirit,
pure, right, and good in all things.
In the year 1542, in the octave of Corpus Christi our
Lord, I had a certain notable desire of doing for the
2i8 Birth and childJwod.
future what up to that time I had omitted solely out of
negligence and sloth ; I mean, of noting down, with a
view to their remembrance, some of the spiritual lights
with which the Lord had favoured me, whether they
tended to my improvement in prayer or in understanding
or in any way of working, or to any other kind of spiritual
help. Before, however, speaking of the future, it seemed
good to note some points in my past life up to this hour,
just as it presents itself to me now, and as I can recall
my feelings in those days, together with any notable
sentiments of thanksgiving, contrition, or compassion,
or any other spiritual emotion raised within me by the
Holy Ghost, or from admonition on the part of my o"\vn
good angel.
1506 — 1509.
The first benefit, then, which I have noted with thanks-
giving, was that in the Easter of 1506 our Lord brought
me into the world, in the village called Villaret, in the
diocese of Geneva, which was then very Catholic, that
He vouchsafed me the grace of baptism, and that of
being brought up by good. Catholic, and pious parents.
Although they were peasants they had enough of this
world's goods to aid me in all that was requisite for
the salvation of my soul, conformably to the end of
my creation. For they so brought me up in the fear of
the Lord, that from my very childhood I began to have
great understanding ; but, what was a sign of still greater
preventing grace, even in my seventh year I several times
experienced special instincts of devotion, so that from
that time forth our Lord on His part wished to take full
possession of my soul as its Spouse. Oh, that I had
been wise ! Oh, that I had then been wise enough to
welcome Him and to follow Him, and never to separate
myself from Him !
Schooling. 219
1516— 1517.
When I was about ten years old, I felt a certain desire
to study, and being a shepherd, and intended by my
father to live in the world, I could not rest, and I wept .so
much in consequence of the great wish I had to go to
school, that my parents were obliged, contrary to their
intention, to send me there ; but when they saw plainly
the fruit and the progress I made in my studies, they did
not like, nor indeed were they able to prevent, my con-
tinuing them, especially as the Lord permitted that I was
not fit for worldly affairs. My master was Peter Veillard,
a man whose learning and life were so Catholic and holy,
that he may be said to have made all the heathen poets
and authors Christian, because he applied everything to
the edification of youth in the holy and chaste fear of
God.
1518-1524.
Hence it was that all we, his scholars, by means of the
teaching and example of such a master, grew in the fear
of God, and so, when I was twelve years old, I had
certain stirrings of spirit to offer myself to the service of
God ; so that one day, in holiday time, when I was in a
joyful mood, in a pleasant open country, feeling in my
soul a great desire of purity, I promised to our Lord
perpetual chastity. Oh, great mercy of God, Who wast
my leader and guide, and wast pleased, from that time,
to draw me to Thyself! Ah, why did I not know Thee
well ? O Holy Spirit, why did I not know at that time
how to detach myself from all things to seek Thee, and to
come to Thy school, since Thou didst invite me, prevent-
ing me with Thy blessings? Nevertheless, Thou hast
made me Thine : Thou hast signed me with the indelible
mark of Thy holy fear. And if Thou hadst permitted
this, together with Thy other gratuitous gifts, to be taken
2 20 University of Paris.
from me, I should have shared the fate of those of Sodom
and Gomorrha.
I went to that school for nine years, growing in age and
in knowledge, but not so constantly in goodness of life
and in custody of the eyes. And here I have to grieve
greatly for the sins which I committed every day against
ray God, and I should have committed many others if the
divine goodness had not permitted that, together with
His fear, there should be aroused in my heart a certain
inordinate desire of knowing and learning. For it was
by this means that He removed me from my native place,
where I was not able to serve Him wholly and duly.
Blessed for ever be Thou, my Lord, for so great a kind-
ness as Thou didst then show me, taking me away from
the flesh and from my corrupt nature, and gradually
drawing me to know and enjoy Thy Divine Majesty.
1525— 1528,
In the year 1525, and the nineteenth of my age, I left
my native place, and went to Paris. Call to mind, O my
soul, the spiritual spurs with which the Lord pricked thy
conscience in His fear, that is . to say, the scruples and
remorse with which the devil tormented thee, that thou
mightest seek thy Maker, and without which neither
would Father Ignatius have been able to move thee,
nor wouldst thou have sought assistance from him, as it
came to pass.
1529—1533-
In the year 1529, and the twenty- third of my age, on
the loth of January, I was made bachelor, and, after
Easter, licentiate under Master John Pegna (now a
doctor of medicine), in the College of St. Barbara. And
now, may the divine goodness grant me a grateful
memory to acknowledge His many corporal and spiritual
favours which He bestowed on me in various ways in the
Meeting with Ignatius. 221
<;ourse of these three years and a half, giving me such a
teacher and such a companion as I found in that house,
namely, Master P^ancis Xavier, who is now one of our
Society of Jesus. In the same year Ignatius of Loyola,
a Spaniard, came to be admitted into the aforesaid
College of St. Barbara, and into the same room witli
us, as" he intended to begin the course of philosophy
by the next feast of St. Remigius, when I was to begin to
lecture. For ever blessed be the Divine Providence, Who
.so ordered it for my good and salvation, that, having to
.teach the holy man I have named, I had first exterior
and then interior intercourse with him, and living
together, as we did, in the same room, at the same
table, and of the same purse, he was my teacher in
spiritual things, showing me the way to rise to the know-
ledge of the divine will. And in this way we became
altogether one in our desires, and in the firm resolution
to choose this life which we now lead in this Society, of
which I am not worthy. May the divine clemency give
me grace to remember and well consider the benefits
which He granted me at this time by means of this man '.
— and especially of having first enabled me to know my
conscience, and the temptations and scruples in which I
had been for so long a time entangled, without finding n
way to escape from them. These scruples arose from the
fear that I had not, for a long time, made a good con-
fession of my sins, and I was so tormented by these
scruples that, to cure them, I would willingly ha\c
chosen to dwell in a desert and always to live on roots
and herbs. As to the temptations, they consisted in vile
and impure thoughts which were suggested by the evil
spirit of fornication ; which things I did not then know
by spiritual light, but only by learning and letters.
Ignatius then advised me to make a general confession
of my whole life to Dr. Castro, and afterwards to confess,
22 2 Blessings at Paris.
and receive the Sacrament of Communion, every eight
days. He also gave me a daily examen of conscience,
and for the present would give me no other spiritual
exercises, although I had a great wish for them.
About four years passed in this way, and every day
I made spiritual progress, to my own profit and that of
others. During nearly all the time that I was at Paris, I was
assailed in different ways by various temptations, some-
times of vainglory, sometimes of gluttony. As a remedy
for the former, our Lord gave me a great knowledge of
myself and of my defects, permitting me to search into
them deeply with interior anguish ; and thus, by His
grace, He gave me great peace in this respect. As to the
other temptation, of gluttony, I was never able to find
rest till I made the Exercises, when I tasted nothing for
six days, except when I received Holy Communion. I
had many other temptations besides, such as dwelling on
the faults of others, false suspicions, and rash judgments,
in which also I was assisted by the Holy Spirit, my Com-
forter, Who was leading me to the highest degree of charity
towards my neighbour. I also had scruples about almost
everything, and many imperfections which I did not
know till I was leaving Paris. The Lord then instructed
me in various ways, giving me a remedy for much sadness
which sprang from these causes, all which it would hardly
be possible for me to recollect. This I can indeed say
with truth, that I was never in any affliction, or temp-
tation, or scruple for which I did not, either at the time,
or shortly after, find the true remedy by the grace of our
Lord, Who gave me grace to pray, and beg, and sup-
plicate (which is a source of countless blessings), and
made me know the diversity of affections and of spirits.
For our Lord had left in me certain impulses which did
not allow me to be tepid. But with regard to the know-
ledge and discerning of evil spirits and affections, as also
Visit to Villaret. 223
with regard to those things which concerned myself and
my neighbour, our Lord, as I have said, never, so far
as I am able to judge, permitted me to be deceived, but
always delivered me at the right time from those delu-
sions by the illumination of the Holy Ghost, and of the
holy angels. Having come to the end of the four years
I have spoken of, and finding myself fixed in the resolu-
tion that I had made more than two years before, to
follow Ignatius in poverty of life, and waiting for nothing
but the end of my studies, and those of Ignatius, and
Master Francis Xavier, and other companions who were
of the same mind, I went to my native place to visit my
relations, and stayed some months with my father — my
mother having died before this time.
1534—1535-
In the year 1534, and the twenty-eighth of my life,
having returned to Paris to finish the theological course,
I made the Exercises, and received all the sacred Orders.
I then said my first Mass on the feast of St. Mary Magda-
lene, my patroness, and that of all sinners. Herein are
contained innumerable benefits which the Lord granted
to my soul, in calling me to so high a rank as that of the
l)riesthood, and giving me the grace to do all my actions
1br love of His Divine Majesty, and not from the worldly
motive of acquiring temporal goods and honours, which
liad influenced me before I applied my mind to the rule
of life given to me by our Lord by means of Father
Ignatius. At that time I sometimes had a wish to be a
physician, sometimes a doctor of laws, or of theolog>%
now a master of a school, now a private priest, at other
times a monk, according as I was moved by various
affections. From all of which being, as I have said,
delivered by the Lord, I resolved to be a priest wholly
dedicated to His divine service in this high and perfect
2 4 Montinartre.
vocation, of which I acknowledge myself unworthy,
and with which I shall never be able worthily to corres-
pond with all the strength of my spiritual and corporal
powers.
On our Lady's feast in the August of the same year,
all of us, except Master Francis Xavier, having made the
Exercises, we all went with one accord to the Church of
St. Mary, at Montmartre, to make a vow there to go to
Jerusalem, at the right time, and after our return to offer
ourselves in obedience to the Sovereign Pontiff, and at
once to begin to abandon our relations and everything
but what was needful for the journey. The names of
those of us who w^re together this first time, were Father
Ignatius, Master Francis Xavier, and I Favre, Master
Bobadilla, Master Laynez, Master Salmeron, and Master
.Simon (Master Le Jay had not yet come to Paris, and
Master John and Paschase had not yet joined us).
On the same day in the following year and the year
after that also, we all went again to the same church
to confirm the same determination, feeling every day
greater spiritual profit ; and on this last occasion of
renewing our vows there were present Master Le Jay.
Master Codure, and Master Paschase.
1536.
On the 15th of November, 1536, all we nine above-
named left Paris, Master Ignatius having done so a year
and a half before, and having gone to Venice where he
was waiting for us, and where we arrived after Christmas.
In this journey the Lord granted us so many favours that
it would never be possible to write them down. We
went on foot ; we passed through Lorraine and German}-,
where there were already several Lutheran and Zuinglian
cities, such as Basle, Constance, and others. The season
v/as winter, and very cold ; and the war was still going
Vejiice and Ro7ne, 225
on [jetween the Kings of France and Spain : and from
all these dangers the Lord delivered us. We reached
Venice in good health and spirits, and four of us went
to the Hospital of SS. John and Paul, and five to the
Hospital of the Incurables, waiting till the season of Lent
to go to Rome to ask permission of Pope Paul HL to
make the journey to Jerusalem.
1537.
After Easter, in the year 1537, having obtained the
Pope's permission, but not being able to start then, in
consequence of certain hindrances, we dispersed our-
selves in various places of the Venetian territory, deter-
mining to live there retired for three months, without
attending to others, in order that such of us as were
not priests might be better disposed and prepared for
so great a ministry. Master Ignatius, I, and Master
LajTiez went to Vicenza, Master Francis Xavier went
with Salmeron to a place twelve miles from Padua,
Master John and the Bachelor Hosius to Treviso,
Master Le Jay and Master Simon to Bassano, Bobadilla
and ' Paschase to Verona. After this time we were
summoned, in the month of October, to Rome, where
wc three, who were at Vicenza, went.
1538.
In the year 1538, all our other companions having
returned to Rome, and as we saw for that year the way
was not open for us to go to Jerusalem, we obtained
faculties from the Pope, empowering us, as Apostolic
missioners, to preach the Word of God and to hear
confessions everyAvhere. The patent was granted in the
month of May by the Cardinal of Naples, who was then
Legate of Rome. Would to God that I knew how to
acknowledge, on my part, the very many fiivours which
p
2 2Ó Parma.
He granted us all in that year, in which also we endured
much opposition to our good intentions, principally from
the Inquisition, which we ourselves induced diligently to
take informations, and make known the truth. And, in
effect, it did give a definitive sentence in our favour,
notwithstanding many obstacles. It was also a notable
favour, and as it were a foundation of the whole Society,
that on our jDresenting ourselves in that same year to
the Sovereign Pontiff, Paul III., as a holocaust, that he
might see in what way we could serve Christ to the
edification of our neighbour in perpetual poverty, being
also prepared to go, in obedience to his Holiness, even
to the farthest parts of the Indies, he graciously accepted
us, and congratulated us on our good resolutions. For
which I and the whole Society shall be ever bound to
return thanks to Jesus Christ our Lord, for His having
vouchsafed to declare by the mouth of His Vicar on
earth (which is a very evident vocation), that He is well
pleased with our service, and is willing to employ it for
ever.
1539-
In the month of May of the year 1539, Master
Laynez and I went, by order of the Pope, with Cardinal
S. Angelo to Parma, and remained there till the month
of September of the year 1540, gathering much fmit.
Remember, O my soul, the favours thou didst receive in
that city from God, Who produced so much fruit by our
means, and that of Dr. Jerome Domenech, that is to say.
by confessions, sermons, and other spiritual exercises.
Neither will 1 be silent concerning my sickness which
lasted nearly three months, beginning on the 25 th of
April, 1540, from which thou knowest what great fruits
1 was enabled to gain, according to the knowledge given
to me by the Lord. Remember also how greatly I am
indebted to Master Laurence and to Master Marino, in
JVorjus and Ratisbon. 227
whose house I lay sick, and where so fair an opportunity-
was offered to me. Remember, too, how greatly thou
wast stirred to devotion on the feast of SS. Peter and
Paul, of St. John the Baptist, and of the Visitation of
our Lady, to whom thou art so greatly indebted, and
oughtest to preserve eternal remembrance of and grati-
tude to them.
1540.
In the same year, 1540, when I was by commission
from his Holiness to go to Spain with Dr. Ortiz, he
received a summons from the Emperor, and took me
with him to Germany to the Diet of Worms, where we
arrived on the 28th of October. Remember, O my
soul, the remarkable devotion which our Lord gave thee
on that day to the life of Christ and that of the Blessed
Virgin, so as to commemorate them daily at the canonical
hours ; that is, the life of Christ beginning from the
Incarnation to the Ascension, and that of our Lady
from her Conception to her death. Remember also the
notable consolations which our Lord gave thee at Worms
in thy prayers, and the great light in discovering different
methods of prayer, and of asking graces for thyself, for
the living and dead, and especially for Germany. This
year the Society of our Lord Jesus was founded, and
confirmed by a Bull of his Holiness.
1541.
In the month of January of the year 1541, we went
to Ratisbon, where the Imperial Diet was held.
During the journey we had great consolations in various
prayers and contemplations, many methods and much
matter for prayer suggesting themselves to me while
travelling, seeing, and hearing ; such as asking of our
Lord the grace that the archangel guardian of that
province, together with all the guardian angels of its
p 2
2 28 Ratisboii.
several towns might be projiitioiis to us, and that the
true Guardian, Jesus Christ, might assist us and provide
for all the necessities of the inhabitants of each place, of
the sinners there who were at the point of death, of the
souls of the departed, and of those in any sort of afflic-
tion and tribulation. Again, while passing by mountains,
fields, and vineyards, various methods suggested them-
selves to me of prayer with reference to the variety of these
good gifts, so that they might be multiplied, and of render-
ing thanks in place of the owners, or of asking pardon for
tliose who do not know how to acknowledge in spirit
these goods, nor Ciod from Whom they come. In like
manner I invoked the saints who have the care of those
places, begging them to do what the inhabitants do not
knoAv how to do, namely, to beg pardon, and give thanks
for them, and to ask things necessary for them.
That same year I received countless other graces at
Ratisbon. The first of these was that the Lord granted
to me to effect great things in His service, especially as
to the confessions of the nobility of the Imperial Courts
and of the Duke of Savoy, my prince, who chose me
for his confessor ; which confessions produced much
fruit, and were the beginning of much more, which was
the result of the Exercises that were made by Spanish,
German, and Italian personages, by means of whom
nearly all the good which afterwards followed in Germany
was accomplished. Besides, I also received other
methods of prayer, as on the litanies, on the mysteries
of Christ, and the Christian doctrine, in which I asked
different graces answering to each of these methods. I
also went over the three powers of the soul, the five
senses, and the principal parts of the body ; and the
temporal benefits received, not only by myself, but alsO'
by other persons, living as well as dead, and I applied,
moreover, the holv sacrifice of the Mass for that
Professioni. 229
intention, that the aforesaid benefits might have their
effect more perfectly. I also fell in with a l)Ook of
the holy virgin, St. Gertrude, in which some of her par-
ticular devotions were wTitten, and from them I learnt
various methods of prayer to my very great profit.
In the same year our Lord granted me another very
.memorable favour, that is, that on the octave of the
Visitation of our Lady, I made my solemn vows of
profession at Ratisbon, before the high altar of the
Church of our Blessed Lady, which is called the Old
Chapel. I did this wdth great spiritual consolation, and
with a great increase of strength to my soul in renounc-
ing the goods which I had already renounced, in leaving
the pleasures which I had already left, and in placing
under entire subjection my own will which I had already
made subject. The vows which I made were of poverty,
chastity, and obedience to the Superior General of the
Society, besides the vow of obedience which we all
render to the Supreme Pontiff as to the missions. This
profession I made before the Blessed Sacrament, just as
I was about to communicate, according to the following
form, a copy of which I sent to Master Ignatius, who
had been elected General.
' I, Peter Favre, promise and vow to God our Lord,
and to the Blessed Virgin, and to all the saints of
heaven, to observe with their aid perpetual chastity, and
perpetual poverty, and perpetual obedience to the Superior
General of the Society of Jesus, and likewise to observe
perpetual obedience to the Supreme Pontiff as to the
missions; and all this I promise to observe in con-
formity to the constitutions and rules of this Society
aforesaid. And this is my profession, and so I have
made it, and such is the truth, and I make it again to
-our Lord God, and to the Blessed Virgin, and to you.
Captivity.
Master Ignatius of Loyola, as vicegerent of Christ and
Superior General in the said Society, and in confirma-
tion thereof I subscribe this with my own hand.
'Peter Favre.
'July 9, 1541.'
The 27th of July in the same year. Dr. Ortiz and
myself, with his whole family, set out from Ratisbon,
passing through my native country and France, where we
were detained and imprisoned for seven days. Where-
fore be not unmindful of the great benefits of our Lord,
Who set us at liberty, and granted us the grace of
conversing with our captors and producing fruit in their
souls, to such an extent that even their leader made his
confession to me. And things so fell out that the desires
w^hich our Lord granted us to do good towards the
whole world, were not interfered with, or disturbed by this
accident. Nevertheless, I felt some temptation to diffi-
dence and fear lest we might not escape thence without
some delay and great expense to Dr. Ortiz ; but I also
received from God, on the other hand, much consolation
and good confidence as to everything that happened in
our liberation.
On the feast of St. EHsabeth, Queen of Hungary,^ I
felt great devotion, and a desire of keeping certain
persons in my memory to pray for them, not looking tO'
their defects. These were the Supreme Pontiff, the
Emperor, the King of France, the King of England,.
Luther, the Grand Turk, Bucer, and Philip Melancthon ;
and the occasion was that I had felt in my soul that the
aforesaid were having judgment passed upon them by
many, whence there arose within me a certain holy com-
passion proceeding from the good spirit. The same day
I promised Christ, and I made a vow, never to receive
November 19.
In Spain. 231
anything for confessions, Masses, or sermons, nor to live
on any income, even if it were offered to me, except it
were in some way which I cannot with a good conscience
set my face against, and of this vow it behoves me to be
very mindful, as of a singular benefit from Christ our
Lord, Who thus aids me to keep the better my vow
of poverty.
On the day of the Presentation of our Lady,- with the
help of the Holy Spirit, I made a vow of perfect chastity,
and, the better to keep it, God granted me a certain
feeling of special reverence towards that most pure
infant, our Lady. In testimony and memory of which
reverence I resolved to refrain for ever from, and to be
on my guard against, putting my face near any child of
either sex, even with any lawful intention whatsoever.
So much more may God protect me from doing the
same with more grown-up persons.
This same year, on entering Spain, I felt remarkable
devotion and spiritual tenderness in the invocation of the
principal archangels, guardian angels, and saints of Spain.
I felt specially moved towards St. Narcissus, who lies at
Gerona, also to St. Eulalia, in Barcelona, towards ' our
Lady of Montserrat, our Lady of the Pillar and of
(niadaloupe, St. James and St. Isidore, St. Ildefonsus,
tlie holy martyrs, Justus and Pastor, and St. Engrazia,
who lies at Saragossa ; beseeching all these saints gra-
ciously to favour my journey into Spain, and to help me
by their prayers to produce some good fruit, as really
happened, more through their intercession than from my
diligence. This, too, I resolved to do in every kingdom
or province where I might happen to be — namely, to
commend myself to the principal angels, archangels,
angels guardian, and saints whom I knew to be chiefly
honoured in such province or kingdom ; whence also my
- November 21.
Devotions,
devotion was confirmed to certain saints venerated in
Italy, whom I have noted and entered in my Roman
Breviary, and to others whom I have seen venerated
in Germany, especially to the Three Kings, and to the
eleven thousand virgins, more particularly to St. Ursula
and St. Pinosa, whose head, along with the very arrow by
which it was transfixed, I saw with my own eyes in a
monastery of St. Benedict, as well as to St. Helvetus in
Nuremberg, and St. Maximin at Treves. In France, also,
I took up a devotion to St. Genevieve and St. Marcellus,
Bishop of Paris, whose bodies are a great protection to
the city ; as well as to St. Denis the Areopagite, whose
body is in the Church of St. Denis, in France. Like-
wise in Narbonnc to St. Paul Sergius, at Marseilles to
St. Mary Magdalene and Martha, her sister, and to
St. Lazarus. In Savoy, also, I felt a devotion that 1
must not omit, to St. Bruno, the founder of the Chartreuse,
to St. Amandus, who belongs to Nancy, where we were
imprisoned, and to St. Claude, to Brother John of
Burgos, to my professor. Master Peter Veillard, whom,
though not canonized, I regard as saints. Many other
saints I marked down at this period, taking them for my
advocates. I resolved never to forget them, but to
invoke them for myself, for the living and dead, and
especially for those who are either living or dead in the
places were such saints were born, grew up, or died. I
invoked, also, the Apostles and other saints who had
produced fruit in divers parts of the world, to engage
them to take particular care of our Society, and of all
its members dwelling in such countries or provinces, for
which they once applied their charitable exertions. This
is the plan I adopt, as often as I wish to pray specially
for any place or kingdom, namely, to invoke those saints
and angels who have, and have had, special care of
such souls of the living or dead.
Devotioìis,
About this time I began a devotion vouchsafed me
from God, for the better reciting of the canonical hours,
namely, of saying between the psalms, for the renewal of
spirit, this short prayer, which I found very useful —
Hea^'cnly Father^ give mc Thy good Spirit I
Another devotion I took up, to be prefixed to each of
the seven canonical hours, applying each to some inten-
tion. That is, to say ten times, Jesus / Mary ! at the
beginning of each hour — (i) For the honour of our
Lord ; (2) the glory of His saints ; (3) the improvement
of the good, that they may advance in every good inten-
tion they may happen to have in this hour ; (4) for the
conversion of those who during this hour shall be in
mortal sin; (5) for the increase of the Catholic Church ;
(6) for peace amongst Christian and Catholic princes ;
(7) for those who during this hour shall be in tribulation
of body ; (8) for those suffering tribulation and affliction
of spirit; 9) those that are at the point of death ;
(10) those that are in purgatory, tliat during that hour
and at the time corresponding to the ofììce I am then
reciting, they may receive some relief from their punish-
ments and labours.
Observe here, O my soul, how the Lord freed thee
from so many and such grievous perturbations of spirit,
and from the distress and temptations I underwent from
thy defects, from the disturbance of the spirit of forni-
cation, and from my negligence in advancing in good.
Remember what clear light thou didst receive on the
occasion of such temptations, and that thou scarcely
ever hadst a notable temptation in which thou wast not
consoled, not only by a clear knowledge, but also by a
spirit opposed to sadness, to fear, to pusillanimity, the
world, the flesh, the devil, and all inordinate affections.
Thou didst receive also from the Lord a great desire,
together with good hope, that thou mightest be the
2 34 /^2 Germa7iy
dwelling-place of the Holy Spirit, and that the malignant
spirits might not dwell in the animal or vital spirits of
the body. For this end I used to make various enumera-
tions of the powers, senses, and principal members of the
whole body, beseeching our Lord that He would deign
wholly to cleanse me. I had also much light and feeling
as to the virtues of sobriety, chastity, and diligence, and,
on the other hand, of humility, patience, and charity.
I received many gifts in thought and feeling, our
Lord inspiring me with many prayers concerning them,
together with many affections of faith and hope ; may
He be blessed for ever and ever 1 Amen.
I likewise received many lights regarding the Catholic
doctrine, conformably to the Roman Church, regarding
its constitutions and ceremonies, pious pilgrimages, vows,
fastings, the worship of the saints of both sexes, of the
angels, and of our Lady, and of the souls in purgatory,
feeling in all great relish and great devotion in the approv-
ing of such things.
1542.
In the month of January, in the year 1542, I set out
from Spain and returned to Germany, by order of the
Pope. During this journey the Lord conferred on me
innumerable favours, especially by satisfying the great
desire I felt that I might be granted some one to keep
me good company for His service, and so I had with me
Master John Aragonio and Master Alvaro Alfonso ; also
by freeing us during so long and perilous a journey from all
temporal evils, contrary to all human hope ; for instance^
in Catalonia from robbers and imprisonment, in France
from soldiers, and on entering Switzerland, on the borders
of Savoy, from heretics, in Germany from plagues and
pestilences, and finally a greater deliverance than all,
from temptations to discord, that is, from the spirit of
division. Many were the feelings of love and hope,
In Germany. 235
regarding heretics and the whole world, which the Lord
granted to me during this journey, and had granted me
before, but especially a certain devotion, to be continued
till my death, for the good of these seven cities, namely,
Wittemberg, in Saxony, and the chief city of Sarmatia,
whose name I do not know, Geneva in the duchy of
Savoy, Constantinople and Antioch in Greece, Jerusalem
and Alexandria in Asia or Africa. This resolution I deter-
mined to keep ever in memory, with the hope that I, or
some one of the Society of Jesus Christ, might at some
future time be able to say Mass in each of the said cities.
In the octave of Corpus Christi, as I was desiring to
have a conversation with the Dean of Spires, for his
benefit, and could not in effect attain my object, but
only by prayer, I conceived a devotion which I had not
felt hitherto, namely, to invoke first, his Heavenly Father,
secondly, his loving Mother and Lady the Mother of
God, thirdly, his teacher, and as it were, tutor, the angel
guardian, fourthly, the saints of both sexes who par-
ticularly felt towards him like brothers and sisters. This
seemed to me a good plan of canvassing to secure
any one's friendship, and it occurred to me to recite for
the first of the said persons the Pater noster, for the
second the Ave Maria, for the third the Deus qici miro
ordÌ7ie angelorum, and for the fourth the Omnes sancii
tut qucEsumus Dojftine, and it presented itself to me as
very necessary for gaining any one's good will (besides
what may be done by deeds) to have a devotion to
all the guardian angels, who have it in their power to
predispose persons, and to check the violence and
temptations of our enemies.
And here note, my soul, and be mindful, that our Lord
hath given thee in the past an abundance of knowledge
about the temptations and annoyances of the demons,
whence thou hast sometimes made reflections in prayer
In Ger77iany,
about the lives of the saints, or about the mysteries of
Christ or the Christian doctrine, or about the members
of the body, asking for grace against the enemy and
especially against the spirit of fornication, that he might
lose all power against thee, nor ever molest thy intellect,
memory, or will. And for this I prayed with much
devotion of spirit, and had much firm confidence that
so it might come to pass before my death. And the
Holy Spirit would suggest that I should earnestly beseech
of His divine goodness and purity to dwell in my body
as in His temple and in my spirit as well, and that the
angels might, as it were, find a corporal habitation in
me, driving away our enemies. Of gaining this purity I
had great hope, and I determined again (as I had done
for a long time before) to observe much temperance in
eating and drinking, and much modesty in all exterior
acts, in order to prevent the bad spirits from having such
great power to dwell in me, or influence my flesh, not
finding my heart weighed down with meat or drink.
Bless therefore the Lord, O my soul, for so great a desire
granted to thee, with such a wish for corporal sanctity
and spiritual cleanliness, together with the hope of
obtaining it. Being, too, specially devoted to my own
angel, I experienced an abundance of aid from him,
praying that he would defend me from the evil spirit,
chiefly from the spirit of fornication.
On St. John the Baptist's day^ I had and felt in my
spirit, a notable sentiment of reverence towards St. John,
and I felt great spiritual grief that here in Germany his
feast is not made so much of or cared for so much as it ^
is in other countries. And therefore I longed with great
affection to have it in my power to move those who
possess authority and spiritual rulership to have his feast
rendered more solemn.
'^ June 24.
In Ger7na?iy. 237
On the feast of SS. John and Paul,* I received a
certain help towards the better saying of office. It was
this — to notice that four limits and bounds should be
marked out, beyond which there was to be no exit in
time of office : first, the place where it was being recited ;
second, the persons or saints occurring in such prayer ;
tliirdly, the words, and fourthly, the external actions
that occur in such office. This is useful for the better
resisting of the wanderings of the memory, intellect,
senses, or desires, to other places, persons, conversations,
or external actions that occur.
Another help too I noted, which I had often before
found to be useful to the same end. It consists in this,
tliat before saying office, each principal part of such office
or hour should be thought of, however remote it be, with
a great desire of being engaged in it, as if a person were
to say to himself. See, you have to recite first this psalm,
then that psalm, or prayer ; and with such consideration
to enter upon and begin office. Likewise at the end of
office to take care that the mind does not wander else-
where, but retains as far as possible the same holy thoughts.
It is useful too, for whoever is occupied in other things,
to withdraw the mind as far as can be, before beginning
office, from all other matters, often directing our desires
to things that tend and belong to the office, or fixing on
a certain time for saying it, before which time all business
is to be got through, so that we may be then free from
other cares, and so have nothing else to think of, and be
able to remain awliile quiet with the mind raised to God.
Otherwise, one who only forms a desire to pray at the
moment when he is to begin, can have no well-founded
devotion, except by a miracle. For this, then, it is well
to have our time v\'ell arranged, and often to remember
our prayer and desire it ; and also, when distractions of
* June 26.
22,S In Germany.
mind come, to grieve and be sorry for them, and to keep
up this sorrow till the time for the next exercise comes.
This sorrow, moreover, must be for the love of God, and
out of devotion to the words of the office, and not only
for the disagreeable character of such distractions. For
there are many who are sorry rather because they hate
the distractions, than from pure love of prayer. This
way, however, is good to lead us to love prayer, and
when once we love it, we next come to desire to attend to
what we recite, and this not with the attention of the mind
alone, but with intent affection also, for the pure love of
God.
At the same time, within the octave of St. John the
Baptist, I observed something very necessary for the
direction of our own affairs, our desires and cares, and m
brief the whole tenour of our life, and for the obtaining
of tranquillity in spiritual and corporal occupations. It
was to follow that injunction of Jesus Christ, Nolite
curare dc crastvw ; that is, in spiritual desires and cares
it is proper as far as possible to have no care for the
morrow, but a man ought to dispose of his hours and
of the time of that day in such a way as not to allow
himself to be distracted, or to think or care with too
much joy or sorrow of what is afterwards to happen.
For when the attention is thus divided by thoughts of
many and diiferent matters, the present cannot go on
well, or be attended to as perfectly as it might if the
mind were more collected.
Another petition likewise occurred to me, to be pre-
sented to the most Holy Trinity, namely, for grace, that
wiien I have any good desire, all my faculties might
Vv-ork together in such a way as to be no obstacle one
to another, but that, on the contrary, whenever any of
them happened to be distracted, the others might never
concur, but rather be a hindrance to the distraction.
In Gerinany, 239
On the day of the Visitation of the Blessed Mary,-'^ in
connection with the subjection and the humihty we owe to
those over us, and to every creature for the love of our
Lord, I had a certain good feeling about the humility of
our Lady who went to serve her cousin St. Elisabeth,
humbhng herself to her as being the mother of the
precursor of our Lord Jesus Christ. Hereupon I felt a
desire within my spirit that all who live in any way under
obedience should exercise themselves till they obtain
perfect humility, patience, and charity, supporting and
honouring those placed over them, good and bad,
looking at and being affected towards what is good
alone and not what is bad, and that how much soever
the Superior might seem less good in his degree, by so
much the more the inferior might be perfected in his
own, which is to be an obedient, diligent, and faithful
servant for the fear and love of our Lord. For one
who served in this way would merit to be aftenvards
Superior, and to have good subjects, and on the other
hand, one who had been a bad Superior would deserve to
become subject and have a bad Superior over him, and
one who has been or is a bad subject does not deserve
a good Superior.
On a certain day that fell within the octave of the
Visitation of the Blessed Virgin, I felt certain interior
desires, in which I besought of God the Father that He
would be to me, though unworthy, a Father in a special
manner, so that He might make me His obedient and
dutiful son. Of the Son I begged that He would deign
to be my Lord, and to give me grace that I might be
His faithful servant. From the Holy Ghost I begged
that He would be my Master, and teach me to be His
good disciple. To obtain all these petitions I implored
with great devotion the help and intercession of the
^ July 2.
240 /;/ Germany.
chosen daughter of God the Father, of the handmaid
and Mother of Jesus Christ, and of the pupil of the
Holy Ghost, that is, the Virgin Mary, for whom it is
easy to obtain with God the above-mentioned favours.
I desired, too, that she herself might teach me the
true mode of being a son, a servant, and a disciple,
after her own example and as she herself is ; and that as
Jesus Christ was her Son, servant, and disciple, so I too
should be in the same way humble as He was, and
such as it becomes me to be in each of the said three
characters. Entering still further on this subject, I came
to see how necessary it was that this humility should be
practised, for when subjects have arrived at the condition
of true obedience, humility, subjection, and reverence
towards those placed over them, they would deserve that
our Lord should give Himself to them, and grant them
also a Superior according to His own Heart. On the
other hand, it may be said that one who is indisposed to
receive a favour, deserves to be deprived of it, and he
who has not yet become a true subject does not deserve
to have a Superior given him whose goodness he may
enjoy. Whence also it is to be hoped, that when
subjects have attained such humility, patience, and
charity, as suffice to enable them to honour, serve, and
bear with any Superior, however bad, not losing their
goodwill, but rather increasing in it, with the resolution
of persevering thus even to death, then I say there is
ground for hope that our Lord will be moved to grant
other and better Superiors. Not so if the contrary be the
case, that is, if the bad are seen to grow worse ever)^ day
as regards obedience.
On another day, also during the same octave of the
Visitation, as I wished to begin as usual my meditations
on the mysteries of the life of Christ with the Annunci-
ation, I was considering how the Blessed Virgin offers
In Germany. 241
her whole self to be the Redeemer's handmaid, and
then there came to me great and most excellent desires
that whatever I was destined to do I might first rightly
understand, as it were, by the grace of that Annunciation.
And in the same way that all women before they con-
ceive might even then direct their intention that their
children might be in all things obedient to the will of
the Lord ; and in the same way of corporal fathers and
spiritual fathers, who have spiritual sons or disciples that
obey them. I desired too that whatever profit I may
have derived from my past good works, or labours, or
studies, should be directed to the good and advantage of
this nation of the Germans.
In my meditation on the Visitation, considering the
grace of the Virgin who was so pleasing to the Most
High, I desired that as she was able to obtain the sancti-
fication of St. John the Baptist, she might also obtain
for me the sanctification of my habitation, my body, and
of whatever I had done of good works, and that they
might be pleasing to God, and if there was anything
impure, that it might be cleansed away. On the passage
about the shepherds coming to Jesus at His birth, I
begged the grace that the Lord would deign to raise my
heart to higher things, as He raised the shepherds ; and
to humble it to lowly things, as He humbled the Magi.
The same day, during Mass, I was considering how
God is compassionate and merciful, and how all things
are present to Him ; and I asked Him to deign to
have mercy on this German nation, and to compas-
sionate it in the evils which I foresaw will come upon it
if it does not return to the Catholic faith and to its
devotion to the Roman Church.
On the octave of the Visitation,^ I was consider-
ing that that was the day on which I had made my
<5 July 9.
Q
242 In Germany.
profession. I felt a great devotion for my vows, asking
grace from God the Father for perseverance and a
continual increase of chastity against all carnal concu-
piscences. To the Son I committed the care of my
obedience even unto death. To the Holy Ghost I
commended my poverty, praying that He may always
of His goodwill keep me well affectioned towards
poverty, so that I might never give up my love for it.
I also begged that my three powers might ever increase
in knowledge, memory, and desire, conformably to the
aforesaid vows, and that for this end the Father would
infuse His power into each one of them, taking special
care of my memory, that the Son might in like manner
infuse wisdom and light, and might take care of my intel-
lect, and that the Holy Ghost might infuse His gifts, and
take care of my will. I also prayed the most Holy Trinity
(One in Essence) to reside in my heart, diffusing in Its
goodness the Personal attributes through my three powers.
And my Lady I begged to be my advocate for every-
thing, seeing that she is such a true example of chastity,
obedience, and poverty, having flesh the most pure, and
a soul the most undefiled, and a most holy spirit, each
of these graces being wrought out in her with such
]jower of the divine virtue, and such wisdom and good-
ness, that each of them would suffice of itself to keep
the other two in its purity; that is, her flesh so perfectly
undefiled, that it would suffice to prevent any defilement
from actually or possibly approaching or reaching the
soul or the spirit, and in like manner her spirit so full of
gifts that it would suffice to detach the soul in such a
way that nothing which was not most pure could enter
either it or the flesh. In the same way, her soul
possessed such great perfection as sufficed to shed lustre
on the spirit and the flesh.
In Genìiany. 243
On tlie day of the Division of the Apostles/ I had
certain great desires that a feast like this should be
celebrated with great veneration everywhere. I had
also in my prayer great consolations and desires that
the Apostles might follow Jesus Christ into my soul,
since they knew better how to honour Him, minister
to Him, and understand His will, conversations, and
words, making excuses for my ignorance in the like
duties. Several recommendations to be made on behalf
of my dispersed brethren also occurred to me.
On St. Alexius' day,^ certain considerations occurred
to my mind as I was going through the mysteries of
Christ and the Three Kings, and I felt a great desire that
the pilgrimage of Dr. John Aragonio should represent the
pilgrimage of the Three Kings coming to adore Christ ;
and I saw that it was very fitting they should be visited
in their relics, as having so much honoured our Lord.
Whence, too, certain reflections occurred to me as to the
pilgrimages of St. Alexius, St. James, St. Roch, of Jesus
Christ, our Lady the Blessed Mary, and the Apostles ;
and from all I felt great hope that such pilgrimages
would be very acceptable to our Lord and to all the
saints, especially in these times and in these countries,
where now so few pilgrimages are made, on account of
the heresies which turn men away from valuing and
esteeming works of this kind, which are of so great
moment.
On a certain day, when the Annunciation of the
Blessed Virgin Mary had come into my mind, and I
was desirous of having some visits from my companions,
I came to know how much it pleased God in that
respect to give me a certain degree of sadness and
bitterness, for three reasons — first, that I might know
that this was not pleasing to God and His saints, on
7 July 15. ^ July 17.
Q 2
244 ^it Gcrma7iy,
account of my imperfections and defects ; secondly, that
I might think myself very far from the Lord ; thirdly,
because I produced so little fruit in the service of His
Divine Majesty. Hence I felt a vehement desire that
the Virgin Mary herself, as being full of grace, might
render me pleasing to God ; secondly, that seeing that she
had Christ always with her, she might unite me to Him :
thirdly, since she is blessed amongst all women, that I
might not deserve to be accursed amongst men. And
since the fruit of her womb is blessed, that she might
obtain grace for me to produce some fruit in the service
of Christ our Lord.
On a certain day, namely, when Don John was about
to make his pilgrimage to Cologne, I felt certain great
desires that it might be very acceptable to God, to our
Lady His Mother, to all the angels, and all the saints,
but especially to the Three Kings, and to St. Ursula and
her companions ; all this for the advantage of Don John
himself, for the extinction of war, for peace in our time,
as a recompence for the pilgrimages which the Germans
formerly made in Spain, visiting St. James in Galicia,
our Lady of Montserrat, and our Lady of Guadaloupe,
and also for the safety of his journey from robbers and
all other dangers, and to appease our Lord and His
.saints for the insults offered them for some years past,
in the contempt shown for pilgrimages and other pious
and holy works undertaken in the spirit of penance and
for the honour of God and His saints, and for all other
good works whatsoever.
At the same time an inspiration presented itself to me
to do every kind of work of piety purely for love of God
and to the glory of His saints ; and I felt a keen pang
of sorrow in seeing that the works of the saints are not
considered, and that the acts of the life of our Lord
Jesus Christ are not pondered and meditated on. I
I7i Germany. 245
c^ieved especially that the pains and sufferings of the
martyrs arc not more deeply considered ; and here I
noted four points, from which we may easily perceive
whether a work was well done. The first point is to
consider what the work is ; whether it is for the glory of
God, the honour of the saints, or the advantage of one's
own soul, or for the benefit of our neighbour. The
second point is, why it is done, looking to the end
and intention of the doer. The third is, the spirit in
which it is done, that is, whether from a servile or a
filial fear of God, from love of God or our neighbour,
or from some pious and proper motive that stirs the
will ; or, in fine, from the dictate of right reason which
the will obeys. The fourth is, the order in which it is
(lone, that is, whether it is offered in union with the
merits of Christ, for He it is ^Vho makes our good
works of any value.
On the feast of St. Praxedes,^ as I was pondering the
mysteries of Christ's life, it occurred to me to petition
for graces from God through the merits of the Annun-
ciation, the Incarnation, and the Visitation, and to pray
God to make known to me the practical way how to
praise Him, honour Him, know Him intimately, love
Him, desire Him, and serve Him, applying to this all
my faculties, and this in a way that was conformable to
the ordinations and practices of His holy Church, and
to the true and Catholic teaching, both as to the holy
sacraments, as to prayers and invocations of the saints,
and as to good works in remembrance of and suffrage
for the souls in purgatory.
During Mass another pious desire came into my mind,
namely, to do all my future good works under the direc-
tion of the good and Holy Spirit. I also desired that
no reform should be made in accordance with the desire
July 21.
246 In Germany.
of heretics ; for, although they, Uke the demons, profess
many truths, still they do not profess them in the spirit
of truth, and therefore are not pleasing to God.
Lastly, after Mass, on not perceiving within myself
that delight which I felt before, and which I intensely
longed for, the thought came to me to ask our Lord
Jesus Christ to cause me thoroughly to know the faults
of my intellect, memory, will, and other faculties, and
also to have the virtues and gifts which I lack and of
which I am in need.
I had also another desire, namely, that our Lord
would deign to guide me according to His own good
will in all things that, with the grace of the Holy Spirit,
I sought for myself and others ; for I am wont to say,
write, and do, much without that fervour of spirit with
which I began. For example, I sometimes give utter-
ance, in a calm and joyous frame of mind and with
external signs of pleasure, to thoughts which I had
previously conceived in a penitential mood and with a
kind of spiritual groaning. Hence it results that the
hearer gets less good from these things, because they
are not given forth in the same good spirit as that by
which they were first suggested by God. I prayed
therefore that our Lord would deign to give me the
grace of having the same fervour in the progress as
in the beginning of the work, the same fervour in
speech or writing as in the conception ; and this will
be the case when the same spirit reigns over the feeling
and thought, the word and work. From this I saw a
special sense and meaning in that passage. Ductus est
Jesus i?i desertu7n a Spiritu, and of that other, Venit
in Spiritu ill tcmphwi, in which a special *' spirit ^ is
intimated, which moves a person to act or to speak,
and does not leave him in his own human and proper
feeling.
hi Gevìuany. 247
On the feast of St. James,^" in the introit and begin-
ning of the Mass, feeling myself enchained by my faults
and imperfections, as I said the verse, Qiiarc iristis incedo
■dum affligit mc inimicus, this sort of interpretation seemed
to me as if the Spirit said to me, ' Why are you sad on
account of your troubles and the suggestions of the
•enemy ? You would have reason to be sad if our
Lord Jesus Christ was the Person Who afflicted you, or
if you thought this affliction came to you because you
are not according to His will.'
The same day a thought occurred to me which I had
■often had before, that if a man wishes to purify his soul
more and more, he should keep his first intention always
directed to God, and in this consists his profit. Hence
we must not fix our chief attention (as I have often done
up to this) on the remedies of troubles, temptations, and
: sadness. For he who sought our Lord solely and chiefly
in order to be free from temptations and sadness, would
not seek devotion principally for itself, but, on the con-
trary, would seem to show that he would little esteem it,
unless he were suffering ; and this is seeking love from a
fear of imperfection and misery, and in order to escape
evil. For this reason God, in His justice and mercy,
allows you to be troubled for a time, because your affec-
tions were not directed to Him ; and in order that you
may shake off tepidity and idleness, He sends you these
pains and distresses as goads and spurs to urge you to
walk on in the way of the Lord without seeking rest, until
you repose solely in God Himself, our Lord Jesus Christ.
Nay, even though you were not to feel any trouble from
the enemy, or any temptations, or evil and vain feelings,
or imperfections, you ought never to remain inactive, as
do the tepid and idle, and all those who care only not to
fall or go back. For not to make progress in the way of
10 July 25.
248 In Germa7iy
the Lord, is to go back. Do not then be content with
merely not falHng or going down the hill, but ' lay up in
your heart ascensions,' increase, and progress towards
interior perfection ; and this not from fear of any fall,
but from the love of holiness. Desire and thirst after
spiritual things, not as if they were remedies against bad
or vain feelings, but on account of what they are and
contain in themselves. Thus you will at length attain
to the perfect love of God, and so you will no longer
think of things vain and idle, nor fear sins, which are
the hindrances which impede our attaining to God and
being intimately united with and at rest in Him.
On the feast of St. Martha,!^ the hostess of Jesus Christ,
while praying for the soul of Lady Tullia, the news of
whose death had just reached me, as well as of that of
Dona Antonia, who had been an attendant of the
Marchioness de Pescara, I felt great devotion, and on
reading certain prayers which are commonly said in the
church at the burial of the dead, I felt a great devorion
towards these pious recommendations. These prayers-
often came back to my mind with a deep feeling of faith,
and I desired that now, even more than ever before,
they should be recited at the burial of Catholics, even
supposing that we knew for certain that their souls were in
heaven. For I felt that these prayers for the resurrection
of their bodies were pleasing to God, and that from them
we might gain some knowledge of that supreme wisdom
by which the wondrous resurrection is to be \\Tought, and
the dust which we now see in the tomb is to be one
day so beautiful a body, to the glory of each one of us.
God should be thanked also, Who by means of these
rehcs, so humble in appearance, has often wrought great
good. By these and such like thoughts, Christians may
not only be invited to remember the souls of the dead,.
11 July 29.
In Germany. 249
and to thank God if those souls are now in heaven, and
to pray for them if they are in purgatory, but also to
increase their own faith in the article of the Creed on the
resurrection of the body.
On the day of the Dedication of the Portiuncula,^-
which is the feast of our Lady of the Angels, I had many
spiritual feelings, and felt a great devotion in the desire
that my soul and body might now be dedicated as a
living temple to the Lord, to receive and keep within
it the spiritual gifts of God. I also had an intense
longing that everything which I had up to this received
from God, in Avords, acts, or holy inspirations, should be
noted by me and all men with great consideration and
attention. Also, that all which had been established in
the church by our holy and pious predecessors, should
be considered with great thankfulness and fear, lest it
be taken from us as unworthy and ungrateful.
I also gave thanks to God during Mass for all the
pubHc corrections which had been inflicted or permitted
by God up to this time on peoples or provinces or states
or persons, with the view of an amendment of life ; and
I. grieved that such matters were not noticed, as for
example, plagues, earthquakes, wars, floods, droughts and
other such like temporal evils, from which we may know
the most high and dread Judge, Who by these methods
puts before us the memory of our last end, desirous that
we should return to the way of penance, that so we may
recognize the gifts of His goodness and mercy, and
brings before us His second coming when He sees that
we have lost sight of His first and lowly coming. He
also wishes to impress us with the Day of Judgment
and the coming of the reign of His majesty and justice,
seeing the Gospel of His Kingdom despised and rejected
by us.
'- August 2.
250 In Germany.
On this day I also noted how I ought each night to
make the sign of the Cross with great attention, and also
the versicles — Dignare ine laudare te, Virgo sacrata : da
viihi virtutem contra hostes tiios. These enemies are those
of faith, humility, chastity, and purity, of meekness and
charity. Also — Procul recedant somnia; Noctem qiiietam
et fineni perfectum ; and Hostem repellas longius, pacemque
dones protinus, adding a Pater noster, an Ave Maria, a
Credo, and I must do this after the litanies and the
examination of conscience, and after having set in
order the duties which I have to do on the following
day. In the morning, on rising from bed and before
my work, I must say these same versicles or others
according to the time, as well as Pater noster, Ave
Maria, and the Credo.
The same day, going over in my mind the text, Omne
quod calcave7Ìt pes tuus, tuum erit, considering how the
holy fathers had been strangers in the land which after-
wards belonged to them, I conceived in spirit a great
hope to be able to arrive at the spiritual kingdom and
the inheritance of the Lord, holding myself always as a
stranger on the earth.
On the day of the Invention of St. Stephen^^ the proto-
martyr, while thinking of the bodies which were found at
the same time with his, I began with a pious desire to
ask Christ our Lord to grant me by and bye to see
with these eyes those glorious bodies, whose relics I had
already seen, and in general the bodies of the Blessed.
While saying office, I felt some distractions which I
wished removed from me. I heard within me a voice
which said that I should have tried out of prayer time
to discover the causes of distractions, with a desire of
having my mind in peace at the right time, if I wished
^2 August 3. The bodies mentioned are those of SS. Gamahel,
Nicodemus, and Abibon.
In Germany. 251
during ])rayer time to enjoy the sweets of conversation
with God.
In the same way during Mass, as I was longing to
adore devoutly the Body of Christ, I observed that I did
not gain that grace because I neglected to exercise myself
out of the time of prayer in such like desires, whence it
was that I did not then deserve any grace, like a person
who might grieve when at table at not having any appe-
tite, when he had not taken the trouble before dining to
get an appetite ; or as if a man w^ho was to receive some
precious liquor from another, if he brought at a fixed
time to the house some clean vessels to hold it, were
to forget to wash the vessels, and so not be ready at the
time of the distribution, and have to wait for another
occasion to receive the precious liquor.
Once, when grieving that I could not adore Christ as
the Three Kings did, nor weep like Magdalene, nor find
grace to hear the many words of consolation which
Christ spoke in this world, I felt this answer within me —
that I had not prepared my soul as the Three Kings did,
who had abandoned such wealth, and left their country
so far away, and all their goods, and had brought their
offerings themselves ; and thus I arrived at the know-
ledge of the dispositions in which those persons were to
whom Christ granted similar graces ; and it seemed to
me that I should have rejoiced very much if I heard
those words — Remittuntiir tibl peccata, and also those
others — Hodie mecum eris in Paradiso, not considering
how far I am from the state of soul in which those
persons were ; and that I have never desired to come to
that state in which the good thief on the cross was, or the
weeping Magdalene at the banquet ; and how I have never
felt such pain at my spiritual blindness, as the blind
man possibly felt for his corporal blindness, although 1
have no lack of fiiith as to obtaining the grace of spiritual
252 In Gerinany,
sight. Thus too with regard to my other spiritual weak-
nesses, I compared them to the corresponding corporal
ills which Christ our Lord (Who takes account of the
toils and suffering and faith of those who suffer in
sympathy with Himself) used to cure, and daily cures,
considering the wants of every one with His eyes of
kindness and His Heart full of charity.
On the feast of our Lady of the Snow/-^ I sav/ how our
Lord had kept me for several days past in constant
weariness of spirit, because I do not find devotion in
prayer and meditation. He stirred up also within me
a great desire to recover it, and it appeared to me to
be a splendid boon not to have to experience again the
disgusts and troubles which disappointed my desire of
finding devotion in my soul towards my God and Lord
Jesus Christ And in this I saw that I had received
grace better to govern my soul, so that my heart's first
wishes and cares might be centred in what is of chief
and primary importance — that is, seeking and finding
God by means of my spiritual exercises, which are the
way to Him : I mean prayer, meditation, and, above all,
the Mass.
On the feast of the Transfiguration,^^ feeling great sad-
ness at not having experienced any devotion, I consoled
myself in the knowledge that this trouble which had lasted
for some days, had not been able to distract me or drive
me away from God. For I found myself full of affection
and anxiety to find God again, and yet I had allowed
myself to be carred away by some other desire or grief,
longing for the edification of my neighbour, or the increase
of God's worship among others. Or, when I was grieving
over my temptations or imperfections, grief of this sort
had taken away the better sorrow which came from the
longing after God. On that day, then, I saw clearly that
!•* August 5. 15 August 6.
hi Germa?iy. 25,
God conferred on me more abundant favours in propor-
tion as my griefs had been caused by desires and longings
after Him, which could not be cancelled by any grief of
an inferior kind.
Here, tod, I observed another grace to my soul, which
ought to be valued much, namely, that I had never felt
so much lifted above all rejoicings or sorrows which from
time to time visited me from the temporal profit or loss
of souls : I mean profit which depended on me. I had
been wont to rejoice or grieve very much in this matter,
according as things went well or ill. But it now seemed
to me that no good fortune in any matter could console
me unless our Lord gave me an overflowing devotion to
Himself and the saints, and that no sorrow could enter
my soul that arose only from the fewness of the occupa-
tions offered me in working for Him.
Blessed be the Lord, Who has so many ways of
leading us to perfection, according to the many kinds
■of fear, of grief and hatred, which reign over these lower
creatures in which there is no peace. And yet they
are the means of man's rising to the love of God, and
<;njoying Him. For if a man's union with God has
begun by the way of fear, he can always return to it
by the way of love. But if it has begun by the way of
pure love, he can always go on increasing therein, and
penetrating still more deeply the things of God, and at
the same time he can come down from Him more
securely in order to busy himself with the salvation of
his neighbour.
May God grant such love to me and to all my
brothers, yea, and to all men. For I confess that I am
as yet far from this charity of the perfect ; nevertheless, I
l)elieve I am not altogether out of all charity, as I am
not altogether out of the grace of Christ. And here we
must note that Christ is the way, the truth, and the life.
254 I'^ Germany.
Now there are three ways : the purgative, the ilkiminative,
and the perfective. In the first are beginners, in the
second proficients, in the third the perfect. Although
all may be in charity, still to be in charity and to live
and abide in charity are different things. Beginners have
charity, inasmuch as they know and hate sin. Proficients
have charity, inasmuch as they act from desire of
charity, in which they endeavour every day to increase.
The perfect have charity, inasmuch as their only motive
for action is the love of God, and they seek His most
holy will in everything. In beginners, their charity
produces the result that they detest and lay aside their
sins ; in proficients, that they give themselves to the
acquisition of the virtues that they desire to have ; in the
jjerfect, that they grow to the knowledge and close love of
God, directing thereto all their thoughts, affections, and
actions. And as the beginners who hate sin endeavour
to lay aside the old man, so also the proficients who
desire virtue, strive to put on the new man and adorn
him ever more and more, while the perfect aim at appear-
ing clothed on all sides with the marriage garment. And
we should also consider that in each of these three degrees
there are three orders, that is, in each there is beginning,
middle, and end, so that we may say that among the
perfect there are beginners and proficients, and others
who are altogether perfect.
On the day on which I celebrated the feast of the
Patriarch St. Dominic,^^ while I was communicating in the
Mass, I felt a great desire that Jesus Christ might enter
my heart and dwell in the midst thereof, and that at the
same time all my vicious propensities might melt away
as the wax before the fire. Before Mass I was reflecting
as usual on the mysteries of the life of Christ, and I
asked through the intercession of St. Dominic that God
16 August 4 (it seems to have been translated).
hi Germa7iy. 255
would give me grace to relish and understand each
mystery in the way in which that great saint relished and
understood the same when he was alive.
The same day I was going along the street, and I
found no joy in the things which I saw there, but rather
sadness, distractions, and temptations to vanity and evil
thoughts, and then I had this answer made to me
interiorly — You ought not to be displeased because you
do not find peace in vain things, you should rather
rejoice thereat, and give thanks for this to God, You
should rather be sorry because you do not find conso-
lation in prayer, in holy exercises and in heavenly
conversation. Many would not care for these things,
if they found peace in the things of this world. Raise
therefore the eyes and ears of your mind, and all your
interior senses, to heavenly things, and then you will
never hear or see anything that does not edify and
console you. Here on earth if thou wast to desire, like
a man at full liberty, to see everything that might meet
thee, thou wouldst see nothing but things pleasing to the
senses, laughable or shameful ; thou wouldst hear nothing
but vain and scandalous words, nothing, in short, serious
or grave, nothing that can conduce to the praise of God.
Let him then who is withdrawn from these things, and
who is moved to seek those things that are true and
eternal, thank God for that He wills not that he should
lose his time in thoughts so low.
On the feast of SS. C>TÌacus, Largus, and Smaragdus,!'
I desired that our Lord would grant me by the merits of
His blessed life. Passion, and glory, that my Mass might
as efficaciously assist the souls of purgatory, as if I
offered it with all the desires, prayers, sighs, anguish, and
thanksgivings which arc felt or made by each soul in
purgatory which cannot assist itself. I desired also that
^" August 8.
256 III Germany.
our Lord would give me those same feelings which the
souls in purgatory have as to their own sins and the
benefits which they have received from God. And as I
did not deserve such grace, I prayed that my deficiency
might be supplied by the divine sacrifice and by the
intercession of these glorious saints.
On the same day it came to my mind that it would
be a thing very helpful to the souls in purgatory, if when
I prayed for them I were to represent and offer to Christ
that charity and compassion with which He said, Hodic
mecum eris in Paradiso. For it may be said in general
that a faithful soul that is in purgatory is in greater
necessity than the thief to whom those words of Christ
on the Cross were said. It also occurred to me that
those souls might repeat the seven words of Christ on
the Cross, praying, that is, for their enemies whom they
have left behind in the world, and for their friends and
debtors, grieving over the sins and ills which they
commit ; or again, showing their heartfelt charity to
them, and especially to those who are most united to
them in blood, for whose prosperity and salvation they
would do all kinds of good if they could. And in the
same way these holy souls would desire to be able to
say, Consuitimatum est, that is, to be delivered from those
torments which can never be described, and go forth
thence to the glory of heaven.
On the vigil of St. Laurence, ^^ which is the feast of
St. Romanus, martyr, it came into my mind before Mass
to ask for grace against all distraction, so that I might be
master and ruler of all my passions, for I felt myself then
much distracted. I found good help in reflecting on
those sufferings which our Lord underwent when His
Soul was in agony, and when He was on the Cross,
saying, Deus mens, Deus mens, tit quid dereliquisti me ? and
^8 August 9.
I 71 Germany. 257
•especially in making my petition, through the most holy
grace of Christ which was in the hypostatic union. In
the Mass I desired to communicate with great devotion,
and I besought our Lord to deign to receive me a sinner
and to pardon me my sins. After Mass, I went home
through a certain street, and there I felt great devotion
as to what had happened to me, and each part of the
Mass came back to my mind. I prayed our Lord that
as it often happened to me that my memory was dis-
tracted about various business, thoughts, or considerations
of matters which were not immediately directed to God,
He would grant me that in the time of meditation I
might have my affections so thoroughly in order according
to true charity, that I might not feel any disturbance in
mind, understanding, or will. This grace I hoped to
obtain, because those affections of which I speak were
not altogether disordered, but only wanting in perfection,
inasmuch as they did not unite me to God with all my
heart and soul and strength. But to have them in that
higher state, that it is in which consists true charity, and
consequently true peace and tranquillity of soul, never
disturbed either in the memory, the understanding, or
the will. But that supreme perfection belongs properly
only to that home of the Blessed to which we now aspire.
On that same vigil of St. Laurence, after compline,
Don John Aragonio came back from his pilgrimage to
Cologne. The Lord gave me such consolation thereat
as I had never felt before, and moreover. He gave me
•grace not to be above measure excited in spirit by the
joy of his return and the desire I felt to converse with
him, as at other times had happened to me with some
damage to devotion and fervour in meditation. On this
account I gave many thanks to the most Holy Trinity,
the Blessed Virgin, the Three holy Kings, and St. Ursula,
praying for all those people who had done any kindness
R
5S In Germany.
to Don John, and also for all those who had been cause
of his suffering any ill.
On St. Laurence's day,^^ as I was meditating in the
morning on the holy mysteries, according to the matter
before me, I felt an indescribable desire that the Mass
might supply and avail for all the labour that it would
cost me to go over the several calendars of particular
dioceses, in order specially to honour the saints that are
contained therein. I also felt the strongest faith that
could be as to the great aid which our Lord would never
fail to give to me and to the Society by means of His
saints. If a single saint can do much more towards the
bringing back of the heretics to the Christian faith and
the practice of good works than an Emperor can do, how
much more will all the saints together be able to do to
help me and the Society !
I experienced great devotion on reciting that verse
which says — Adjuva me d salviis ero, et meditahor in
justificatioiiibus tids. At the Pater nostcr in the Mass,
w^hen I said, Panem 7iostrum qiiotidia?iuiii da nobis hodie,
I felt an interior desire that the Heavenly Father might
make me feel how it is that He gives bread both for the
soul and for the body, and I said within myself, Lord,
let me feel how it is that Thou givest to me that Bread
which is Thine own Son.
On the feast of SS. Tiburtius and Susanna,-^ I was
considering how St. Tiburtius reproved with so much
fervour of spirit Fabian the judge, because he took
delight in carnal things, and gloried in them alone, and
desired so much to be pleasing to others, and especially
to women ; and there came to me a desire to pray this
saint to obtain for me the grace never to desire to please
myself or to glory in myself, and also not to desire to
please others, but only God, before Whom and in Whose
1^ August IO. -^ August II.
In Germany. 259
sight we ought to stand in such guise as worthily to
please Him only and His saints.
When I was making my ?nemenfo before Mass, I
thought of all those persons who had been kind to
Don John Aragonio on his journey, and I devoutly
i:)rayed our Lord that with His liberality and mercy
He would recompense them for the good which they
had done, both in giving him alms and in showing him
his way, and also in welcoming him to their houses and
treating him with charity. And I did not omit to pray
for those also who had behaved to him in a different
way, since our good Lord Jesus is wont often to permit
such things, in order to try the humility and patience of
His servants, and to rouse them to pray for those who
have treated them ill.
As I was praying in a certain oratory dedicated to
St. John, I felt a desire that everything that I asked for
the benefit of that house and of the persons who dwelt
in it, might, by the mercy of God, happen also to all the
houses and other people in the city. May our Lord in
His goodness grant this, as if I were dwelling in each
one of them.
On the same day, I felt a great movement of devotion,
to ask that when I begged any grace from God for
myself, or for the living, or for the dead. His Divine
Majesty might deign to grant it me, as if our Blessed
Redeemer Himself were to ask it, or the Blessed Virgin
Mary, or the saint whose feast I that day celebrated.
This kindled my devotion to say Mass, since Mass is of
so great value in itself, on account of the victim and
.sacrifice that are offered therein, that there is nothing
that we can ask, if it be just, which may not be granted
to us by virtue of that same sacrifice made upon the
Cross, especially if we have great confidence in our
Lord.
R 2
26o In Germany.
On the feast of St. Clare,^i while I was saying Mass I
had a distraction from a desire to give edification to the
people present, and to feel devotion in order that I might
do so : and I did not know that it was a temptation, and
even if I had known it I did not then know how to get
rid of that desire, as it has since been granted me to
know, His Divine Majesty granting me light to seek
always purely the glory of God, and not to feel any
more such imperfections.
On the Sunday within the octave of St. Laurence,^- I
had certain remarkable spiritual feelings as I was saying
the matins of the Sunday, and so I prayed most earnestly
to the most Holy Trinity that, for the sake of the glory
of the Resurrection, I might have special grace given to
me in reciting all the Sunday offices, to such a degree
that the help which I had received on that day might
be preserved to me for all the other offices during the
week. In the same way I prayed at the Mass.
The same day I prayed our Lord, with great confi-
dence, that for His bounty and patience He would
supply all my defects, delivering me from all confusion
that I might have deserved by my negligence, and not
allowing me to suffer such except in such degree as was
for the glory of His Divine Majesty and for the good of
my neighbours. Then I prayed that the evil spirits
might never, because of me, have any power over any
who might see or feel my defects. And here take
note, my soul, how many manifest defects thou hast
committed, in so many places, and in the presence of
so many men ; which defects of thine have neverthe-
less not been remarked or considered as in rigour and
justice they deserved. And therefore thou art under
great obligations to thy Lord, Who, out of His own
goodness, and by the prayers of His saints, and the
21 August 12. " August 13 (1542).
In Germany. 261
ministry of His holy angels, does not permit thy
actions to be looked into or judged hardly, especially
when they are so manifest. And how many things
thou hast done and said which might and ought to
have been taken amiss, and yet nevertheless no notice
has been taken nor memory preserved thereof !
As the eve of our Lady's feast in August-^ was
approaching, and I was saying the office of St. Hippolytus
and his companions, and was reading about St. Concordia,
whose body was thrown into the sewer and then taken
from thence by Irenaeus, to the great consolation of
St. Justinus, I felt great compunction of spirit at the
thought that in doing so lowly an office he was perform-
ing an action so holy and pleasing to God. And on this
I made an earnest prayer to the Blessed Mother of our
Lord, to obtain for me grace to know and be able to
serve her Son with a perfect will in my office as priest,
since he in the discharge of his humble office had found
an opportunity of doing a thing of so much moment in
the service of His Divine Majesty. I prayed, likewise,
for men of all conditions, that our Lord might give them
grace that in the work that they do they may be able to
do something for the praise of His Divine Majesty, the
salvation of their souls, and the good of their neighbours,
living and dead.
As I was saying lauds after matins, and when I came to
the psalms Benedicite and Laudate^ I felt in myself great
confusion, considering that all the creatures serve man
effectually, to his comfort, his use, his healing, or the
supply of his necessities, as the sun giving him light, the
water refreshment, the fire warmth, and so on with the
rest, and that I, on the other hand, was doing no good
to the honour and glory of Him Who had created all
things for man. I thought over the many excellent and
-3 August 13.
202 lit Germa7iy.
noble results which the Blessed Virghi saw in the Nativity,
Annunciation, Visitation, and Assumption ; as for instance,
in the Nativity of her Son she saw the shepherds raised to
so great a knowledge of divine things, and the kings so
deeply humbled, and upon this I prayed her to obtain for
me grace to produce some fruit, as her loving servant.
And it seemed to me that at that moment I felt within
me the affection of one who desires to serve some great
prince, and who begins by serving other servants of his
Court, and so seeks to make himself known to the prince
as worthy to serve him.
At the first vespers of our Lady's Assumption, I was in
the Church of St. Mary at Spires, and all the ceremonies,
lights, organs, chants, relics, and decorations moved me to
an extent of devotion that I do not know how to describe.
And in that spirit I blessed the man who had lighted the
candles, the man who had left revenue for that purpose,
the organs also and the organists, the music and the
singers, the relics and those who had discovered them
and placed them in that place, and also the vestments
and decorations which I saw there. And then I seemed
to feel that God had great bounty and mercy for all those
who apply some part of what is theirs to His external
worship and that of the saints, whether it is by giving of
their riches, or working with their hands, or in any other
manner.
When the feast of the Assumption came, and as I
recited matins and said Mass, I felt that I was altogether
as it were, in myself, that is, without any motion of the
spirit, good or bad, and this made me know my own
frailty, being left alone by our Lord. And then I
prayed Him to give me grace to grow daily, and become
a vessel of larger capacity and greater purity, always well
prepared to receive good inspirations only. And I remem-
bered that almost always on the most solemn feasts I
I il Germany. 263
found myself without devotion, and also liow the interior
moving of the spirit is wont to change a man from his
own being into another that is better, and so it seemed
to me a great gift of God that a man should often find
himself left in his own life, as it were, Avith the grace that
is essential to him, in order that he may learn better how
to discern his q\w\ spirit, which belongs to his common
mode of acting, from that which comes from without,
good or bad, and to understand the ups and downs that
belong to each state, as well as the increase and decrease
that may happen in whatever state he may be — as, for
example, in one state we may say, with a good meaning
to the words, not excluding God's grace. Vivo ego, et Jam
rgo — ' I live, it is I ; ' in the second, Vn'O ego, et jam noii
ego, vivit vero in me Christus — ' I live, but it is not I that
live, but Christ liveth in me ;' and in the third, Vivo ego,
jain no7i ego, vivit vero in me peccatimi aut mains spirit us —
■^ I live, but it is not I, but sin or the evil spirit liveth
in me/
After INIass, as I was giving thanks to God and to the
Blessed Virgin, I considered the singular perfection which
she possessed in her own nature, and that though she was
always full of grace, and our Lord was always with her,
and she was always blessed above all women, never-
theless it was possible, as I think, that she should not
always have the same amount of sensible consolation and
the same sensible fervour of the spirit, in order that there
might be room in her for more perfect humility, and
greater hunger and thirst, and desire to be pleasing to the
Most High, and fear lest she might not always be as
useful as God willed. And I prayed her to obtain for
me grace that I might be so reformed and strengthened,
that Avhen it happened to me that the actual motion
and cooperation of the Holy Ghost were withdra\Mi from
me, I might not become disordered or unmindful of the
04 In Germany.
gifts of God, and so become tepid and negligent in the
spiritual life. May it please the goodness of God that I
may so cooperate with His essential grace that I may
become every day more strong, more wise, and better in
the work which I do, and that in my soul and body and
spirit there may be such habits of good, that when the
fervour which I ordinarily feel in my actions fails me, I
may still be able ever to grow in God's grace !
The day after the Assumption I made commemoration
of St. Roch, and resolved to do so every year, because so
it is done in Paris.
In the Mass I had great devotion and feeling on those
words, Gloria in excelsis Deo, and those others, Mariatn
sanctijkans, Mariani gubernans, Maria77i coro7ians, and I
prayed our Blessed Lady with great faith and hope to
obtain for me, first, the grace of chastity and purity both
of body and spirit, then the grace to be able to regulate
and order well my life in the service of her Son, and
lastly, peace in all things, so as to acquire virtue in this
world and glory in the next.
I was afterwards before the Blessed Sacrament, and
wishing to pay to it devout adoration, I remembered how
the Blessed Virgin Mary is placed above all the choirs
of the angels, and that she it is who pays more reverence
to the Divine Majesty than all other creatures, and that
her favour and protection over men is much greater than
that of the angels and seraphim. For she not only is
Queen over all creatures, but also more than all she
magnifies, praises, and serves her Son and the most
Holy Trinity as Queen, Virgin Mother, and advocate for
the renewal of all creatures who as yet have not arrived
at the knowledge of their own perfection, essential and
accidental, and so she procures daily new gifts of grace
to men on earth, and fresh gifts of accidental glory to the
Blessed.
In Germany. 265
On the feast of St. Bernard,--^ I had infinite devotion
and many tears at Mass, as I considered the diminution
of the honour due to the most Holy Sacrament which is
the results of the tepid lives of Christians, and of the
loss which is caused by men who leave the Church, I
considered also the loss that befalls the souls in purgatory
on account of these false opinions, and also the irreve-
rence which is done to prelates and to the things of God,
and also the many faults of evil speaking against men's
neighbours which prevail, and how no one can bear
another unless he does as he himself does.
The same day I felt a great devotion in offering myself
to St. Bernard, praying him to be willing to accept me
for his disciple, because he himself was so entirely
pleasing to the Blessed Virgin Mary.
On the feast of St. Louis,-^ bishop and confessor, I had
much devotion, thinking that I would apply my Mass,
among other things, for all my negligences committed as
to examining and attentively noting down the benefits
which are offered to me every day by means of the works
of God, and His words interior and exterior, and also by
means of His own Body, which every day I have in m}-
hands and before my eyes. From this there rose in me
a great clearness of understanding, and a great desire
which I ought always to retain in my mind, as to that
verse, Revcla oculos meos, et co?isiderabo mirabilia de lege
tua.
In like manner, I had often a certain feeling of marvel
which occurred to me as to the changes which follow
in a mind which at one time is disconsolate and at
another joyful, considering at the first the reality of its
own defects, and at the other the mercy of our Lord^
and on this subject an interpretation came into my mind
of that verse of the offertor)-, Veritas mea et miserieordia
-■* August 20. 25 August 19.
206 In Gevìiiany,
7nea cmn ipso, that is, that our Lord at one thiie sets forth
His tmthfulness, showing justice ; at another, His mercy,
giving signs of peace ; and in these two ways He exercises
His servants.
On the octave of the Assumption,-^ I received an
excellent light as to the Passion of our Lord, which made
me recover my devotion in the office and in my prayers.
It was chiefly about these words, Tristis est a?iiina mea
usque ad mortem. Transeat a me calix iste. Deus mens,
Deus meus, ut quid me dereliquisti ì Mulier ecce Filius
tuus! and Pater, in manus tuas comme7ido spiritum meum,
understanding all with relation to the Assumption, that
it was by means of the compassion of the Blessed Virgin
which she had for the Passion of her Son (that Passion
being the direct and perfect road to go to heaven by),
that she was raised above all the choirs of angels. And
so it appeared to me a proper means for contemplating
the Assumption of our Blessed Lady, to contemplate
first the Passion of the Son, and then the compassion of
the Mother.
In the Mass, before and after the consecration, and
after my communion, I reflected on three things, or
times, that relate to Christ — (i) before the Incarna-
tion; (2) while He was in the w^orld; (3) after
the Ascension. In like manner there are three other
times as to our Blessed Lady — (i) up to the con-
ception of her Son; (2) up to His death and Ascension;
(3) from the time of His Ascension to her death. And
on this a desire occurred to me that new graces might
be communicated to me that I might be able better to
know and love Christ by means of His Mothers inter-
cession, so that I might have given me, in accordance
with what I have said about the Mass, (i) some gifts
that answer to the time before the Incarnation, which is
-6 August 22.
In Germany. 267
represented to me by the part of the Mass before the
consecration ; (2) some gifts which belong to the time
between the Incarnation and the Passion ; (3) others
that relate to the time after the Passion up to the
Judgment.
I also desired, for the great devotion which I have
towards the Blessed Virgin, that each year, according to
the time which intervenes between one of her feasts and
another, our Lord might grant me grace, like to those of
which she was full, taking (i) the time from the Conception
of our Lady up to her Annunciation, to be therein con-
tinually prepared, so that I might truly say, Behold the
servant of the Lord, already become the Tabernacle of
the Most High; (2) for the time between the Annuncia-
tion and the death of her Son, to feel Christ always
present with me, by means of my compassion with and
imitation of Him ; and (3) for the time after that up to
her Assumption, to bear therein His absence, with holy
desires of following Him into glory, after having here on
earth done His holy will.
On the same day I reflected that the Passion of Christ
and the compassion of the Blessed Virgin, are as it were
two ladders by which to ascend straight to the knowledge
of the mysteries of the Ascension and the Assumption,
and I felt great devotion in offering to our Lord that
little amount of knowledge that I ])ossessed of these
eathly things, as well of heavenly things, and I desired
that He would give me grace never to let myself either
be sad or rejoice except in accordance with the sadness
and joy which Christ shared with His Blessed Mother.
On the feast of St. Bartholomew,-'' among other things,
I applied the sacrifice of the Mass for the labours, not
only present, but past and future also, of our fathers and
brothers, adding all due thanksgiving to our Lord, asking
-7 August 25.
!68 In Germany.
pardon also for all negligences committed, and begging
the graces which are acquired by means of such toils. I
wished also that I could be present at the execution of
the martyrs, and be able to say to each one of them —
Exaudiat te Deian m die tribiilationis. Tribuat tibi
Dominus secundum cor tuuin et omne consUhan tuitm con-
firmet. Impleat Doniifius omncs petitiones tuas et holo-
caust urn tuum pingue fiat!
On the same day I was trying to say compline, and I
felt a certain sadness of mind and distraction on account
of my defects, such as I could not have wished to have
felt on a day like that. But there came over me after
that a certain feeling of consolation, inasmuch as it
pleased our Lord, on days of that sort more particularly,
to discover to me my own imperfections, in order that
those saints seeing it might pray for me and might deliver
me from them. So I gathered much hope from all this,
and prayed that not only our Lord, but His Mother also,
and the Apostles, St. John Baptist, St. Anne, St. Mary
Magdalene, and all the saints, might thus come to know
my spiritual necessities.
On the feast of St. Louis, King of France,-^ I felt much
devotion in saying Mass for a certain cardinal, and in
l^raying for the whole of France, in which so many good
deeds have been done and so many sins pardoned, and
for all the kings, dukes, counts, and other nobles, for the
archbishops, bishops, abbots, and parish priests, and for
the universities and cities, in which there are so many
necessities both of body and soul.
On a Sunday, as I was saying office and reciting the
words of the psalm — Diligavi te Do7nÌ7ie, fortitudo mea^
Dominus fi7'mamentum meum et refugium meum et liberator
mens. Deus 7neus adjutor meus, et sperabo ifi eu?n, protector
ììieus et cornu salufis viece, et susceptor meus — I went on
-8 August 25.
hi Germany. 269
pondering these things with great faitli and hope and
desire to love my Lord, but considering the frailty of
the flesh, and that the soul is so blind and the spirit
so perverse in judging of its own wants, I felt arise within
me a strong feeling of devotion, suggesting to me to
commend to the Almighty Father my body, praying Him
to strengthen it, and my soul to the Son, that He might
deign to enlighten it, and my spirit to the Holy Ghost,
that He might bless and improve it so much that it
should never forget its duty. By the soul I mean the
sensitive part together with the lower portion, that
faculty which deals with those things which are made
knoAMi by the senses. By the spirit I mean that higher
part which is engaged with divine things. I also asked
the Son that He would grant me these gifts in the
receiving of His most precious Body, Soul, and Divinity
present in the Sacrament.
On the feast of the Decollation of St. John,--' finding
myself somewhat distracted, and seeing my difficulty
in recollecting myself, I had much devotion at the
thought how the most Holy Sacrament is peculiarly
that source from which grace is found for such recol-
lection, as our Lord therein is ever longing to enter
into us and enlighten us.
I prayed St. John Baptist to teach me the manner of
preparing the way of the Lord, since he is the voice
cr}àng out in the desert. Parate viani Domini^ and I
considered three ways of receiving and finding Christ
— one in ourselves, because rcgniun Dei intt-a vos est:
the second in heaven, whither He has ascended to
draw us after Him ; the third in the Blessed Sacrament,
wherein He has left Himself as the food of our soul, in
which way we can draw Him to ourselves, according to
that saying of His — Ad eiim venienius et inaiisioneììi apud
-3 August 29.
270 hi Germa7ty.
film facievius, and that other — Si quis aperuerit niiJii
Jan nam, tntrabo et cccnabo cum ilio, et ipse meciim.
Whilst saying the office of St. Sabina,^^ martyr, a
feehng of devotion arose within me to bear in mind at
the same time during all the hours, St. Serafia, virgin and
martyr, who whilst frequenting the house of St. Sabina
was converted and instructed in the faith by her.
On the same day, considering how almost all sins are
committed with much application of mind, as men speak
and listen willingly about their subject-matter, I had a
certain train of thought which led me to pray God to deign
to prevent the evil spirits from tempting men so much, as
for example, to the sin of gluttony, in which people
plunge nowadays with as much affection and thought,
as if they were thinking of nourishing their soul itself,
which seeks other food ; and so also as to the sin of
carnality, in which men are so unbridled in fulfilling all
their evil desires, and so have no taste for spiritual and
divine food. Whereas, on the other hand, the body
should rather be drawn to the spiritual tastes of the
soul, and this cannot be done unless we recollect our-
selves interiorily in all things, raising our minds to those
things in which there is nothing that can be perceived by
any sense, as the Divinity of Christ, which is the same as
that of the Father and the Holy Ghost, and seeking the
Humanity of Christ in heaven rather than on earth ; and
so also the Blessed Virgin, and after the Blessed Virgin
the angelic spirits and the rest of the souls of the just
who are in heaven. But if we would remain on earth,
being ignorant how to ascend to heavenly things, let us
put before our eyes Jesus Christ fastened to the Cross,
and His holy life, and in the same way the life of our
Blessed Lady, and of infinite holy martyrs and confessors
who despised the world.
'^^ August 29.
In Ger77ta7iy. 271
On the same feast of St. Sabina, considering our Lord
Jesus Christ under the species of bread and wine, there
came to me in my mind a good sentiment, as to how
His infinite goodness was wilHng to take upon Himself
the office and form of material bread and wine for the
nourishment of our souls and the reformation of our
l)odies to a better state, which material bread and wine
are not able to bring about.
On the feast of St. Giles,"i abbot, after I had delivered
a short exhortation before some who were going to com-
municate, I felt a great desire to preach, a desire which I
had often felt before, and I resolved to use all endeavours
to preach and lecture in Germany, seeing that great evil
came from the long silence of the pulpit ; and I felt also
that it was necessary for the future to correspond to that
spirit which urged me on to fervour in the Word of God,
both in public sermons and private exhortations, and not
only in the church, but in the private houses and public
places, even though there be few who listen, and also at
the tables of princes and nobles.
On the first Sunday of September,"- while applying my
consideration on the mysteries of the life, and death, and
resurrection of Christ, to the soul of a certain doctor, a
theologian of Paris, I felt a great devotion to say Mass
for him, remembering some matters in which he might
have sinned, as concerning obedience, poverty, and
chastity, for he had been a Franciscan friar, as also in
defects in teaching, having been a professor and preacher,
and as to overweening curiosity in learning, and also
vainglor}^ which is wont to wait on such men. And
at the memento for the dead, it occured to me with
much devotion to beg the most Holy Trinity to deign
to be glorified in that soul, and to receive him into
the number of the holy doctors, according to the promise
31 September i. ^- September 3.
272 1)1 Germany,
of the Prophet Daniel — Qui ad justitiam cnidiimt 77iultos
fulgcbunt quasi st elice in perpetua s cetcrnitates.
On the feast of SS. Cosmas and Damian,'^^ I felt certain
great and interior yearnings for the veneration of the
most Holy Sacrament and the saints in heaven and the
images and relics of saints, and I could have wished to
be able to be present before the most Holy Sacrament
wherever it is kept in all Germany, and also before any
picture whatever of Christ, or the Virgin Mother of God,
or any saint, man or woman, whatever. And deeming
this desire impossible to fulfil, I asked our Lord to
supply, by our holy guardian angels, my defects with
regard to this devotion and those of all others, so that
what men fail to do may be done by their guardian
angels.
While I was also considering, with a certain elevation
of mind, Christ sitting at the right hand of the power of
God the Father, and that He sees all things that take
place under the sun, I felt a certain sense of wonder at
His great patience and goodness, that being so powerful
in heaven and on earth He yet tolerates so many
iniquities. As I was reflecting on this, I seemed to
myself to see another thing also, namely, that in old
times men crucified the Lamb bodily while He was
mortal, and now that He is immortal and is reigning
in heaven, they nevertheless crucify Him spiritually.
And in this I found more to wonder at in His patience,
inasmuch as it is a greater evil to offend Him now that
He is in glory than it was to offend Him when He was
liable to suffering.
On the feast of St. Alichael the Archangel,"^ I had many
reflections and pious feelings with reference to him and
all the angels. While saying ofiice, I felt a desire that
the angels should praise our Lord as often as such
"2 September 27. ^^ September 29.
In Germany, 273
words are said, inasmuch as it is they who feel and under-
stand them better. I desired also that the saints should do
the same, not only those who are named in the prayers,
but also all the others, and that my saying office, my
words and thoughts, might always be to them an occasion
for praising our Lord, of thanking Him in our behalf, or
asking favours from Him for us ; and that they may not
on account of my want of attention omit taking note of
the good words which are pronounced by my tongue, and
in like manner of the actions and ceremonies performed
for God, although they are often done only in the faith
of the Church, or in my own habitual faith alone.
At the offertory of the Mass, I felt a certain desire
that it might be applied to the glory of St. Michael and
the army of the angels, just as if they had been in this
world in mortal flesh and perfectly imitated Jesus Christ ;
as also for my own greater merit and that of others, just
as though we, having the power and knowledge of the
angels, praised Christ here below even as He is praised
in His glory. And so I should rejoice much if God
had given me grace to take the place of the angels in
many labours, and if they, on the other hand, supplied
for me all that I am bound to for the honour of His
Divine Majesty, to Whom thousands of thousands minis-
ter, and ten times a hundred thousand stand before
Him. But I know very well that it should be enough for
me to sen-e, praise, and honour Christ, considering Him
in that guise in which He lived in the world, and ^vith
which He chose to be satisfied, seeing that in this He has
left here those who hold His place, of whom He says,
Qiii vos audit, vie audit, and also the poor of whom He
says, Qiwd uni ex minimis meis fecistis, mihi fecistis.
On the feast of St. Jerome,'^^ I learnt with special cer-
tainty, that to obtain his favour, and that of any other
^ September 30.
S
2 74 -^^^ Gerina7iy.
saint, it helps much to have a great devotion towards
that angel who was his guardian in this world. And so
we may ask of such angels to obtain us the help of
those saints, or, again, a share of that spirit from God
which they had in this life.
Whilst saying office I felt great devotion, considering
how the angels and saints can take occasion from our
words to praise God and to help us to obtain what we
ask ; and so I felt it to be a very useful thing to implore
them devoutly to assist us in contemplating and praising
God, inasmuch as they see Him as He is. It is also
of advantage that a man should desire that they should
make up in all things for his deficiencies, and excuse
his faults by the words of their blessed mouths. I felt
likewise a great desire and a great joy that the saints who
are in heaven should now have the means, power, and
knowledge, and will to do and make up for all that
which they had not the will, or the knowledge, or the
power to effect with regard to undertakings for God or
their neighbour, both alive and dead. I also felt a
longing to be able to express in deed or words, or any
other way, to all the saints and angels, all those things
which God has done in this world, and whatever gifts
God has communicated to us, that each one of the saints
might in this manner be able to know and see in them
God the Glorifier, to His own greater accidental glory,
which admits of increase, even by occasions which come
from us.
Here I also remarked a certain feeling of devotion,
which I found arise from looking on the crucifix ^^ in the
Church of Holy Cross at Mayence, which pierced my
heart so thoroughly, that I have retained an almost
36 This seems to have been a crucifix which was said to have shed
blood on receiving an insulting blow from a ruffian, on whom the blood
fell, and who was converted.
In Germany. 275
continual remembrance of it, and a great impression of
that higli degree of God's goodness shown therein, in
so often shedding His Blood for the sinner who has
offended Him. So, too, He gave it after His death to
the blind Longiniis, who received his sight thereby.
And so it appears to me that when I commit so many-
faults and show so much ingratitude to my Lord, He
does nothing in return for so many wounds but to give
me new grace in order that I may receive benefit from
that very Blood so shed. And so it is, that whereas so
many wickednesses and blasphemies in dishonour of God
and of His saints are current in the world, the Divine
Goodness still does not cease from shedding marks of
the Blood of His love upon those who behave so, allow-
ing Himself sometimes to be cruelly wounded, in order
that after all they may enter into themselves, repent of
their cruelty, and turn to that purest Blood, in order to
heal their souls.
As I was making these reflections on the Blood of
Jesus Christ, the Immaculate Lamb, I perceived the
great force of that meekness which Christ taught us by
words and work ; for there is nothing more efficacious
against cruelty and anger, and whatever is contrary to
charity, than to be so meek as to make no resistance
to the persecutor, so as at last to appease and soften
him by patience and gentleness. But woe is me ! I
-am too hard and savage, and too slow" in believing and
listening to Christ, Who has so many times shed tears
and blood for me in vain ! O wretched and cruel soul
of mine ! Why have not those tears softened thee which
He shed for thee as soon as He had, for love of thee,
left His heavenly Home and entered on the path of
His mortal life ? Why hast thou held out till He shed
blood? See, even as a Child eight days old He shed
tears and blood in the Circumcision, and yet thou hast
276 In Germany.
not been moved. What dost thou wait for? See,
unhappy soul, see that that shedding of tears which
came upon Hin over Jerusalem, weeping over the ingra-
titude and ultimate ruin of that nation — that shedding
of tears was made for thee and over thee. See also
those tears which, as He gives up on the Cross His Soul
into the hands of His Father, He sheds so plentifully
for thy salvation ! Ah I if these tears and this blood
be not enough for thee, and if thou wouldst see a still
greater outpouring, see Him in the Garden all sweating
in His Agony, and how tears and blood are mingled
there. See, moreover, the blood which issues from
every part of His Body, bound, smitten, torn, and
crowned with thorns ; and, to end all, consider how on
the Cross all His veins were entirely emptied of that
most precious Blood, and how after death He opened
His most sacred side, sending forth thence water and
blood to heal and enlighten thee as well as Longinus.
Do not seek, then, for any greater sign of His divine
goodness in the sufferings of His Sacred Humanity, for
now He can suffer no more. Christiis cnitn rcsurgens ex
mortuis jaììi non moritur, mors illi ultra non domiiiabitur.
The day before the feast of St. Francis,''" whilst I was
reciting the office of a martyr, my advocate, towards whom
I have had for a long time a great devotion, I applied
the sacrifice of the Mass for my relations living and dead,
and for all of our family who have dej^arted this life, and
then also for all the families of my brothers who are in
the Society of Jesus Christ. Whilst I was doing this^
there arose in me a strong and pious recollection of those
towards whom we are under obligations by nature. And so
it seemed to me that it would be a very excellent thing to
invoke the guardian angels of such families, past, present,
and future, and at the same time to invoke the saints, after
27 October 3.
In Germany. 277
our Blessed Lady, who have had special care of them,
or who have now, or who shall have in future. And
so I resolved to do three things — (i) to intercede
for the remission of their sins ; (2) to give thanks
for the benefits which they have hitherto received ;
(3) to pray also that new blessings may be granted to
them. I desired also that by means of that sacrifice,
I and all my brethren might be excused for all faults
and negligences committed in prayer, in thanksgiving,
and in making intercession for those to whom we are
under obligations.
After communion, I had a great desire, which I also
had felt after the same action on the day before, that
Christ, whom I had received within myself, might inclose
me altogether within Himself and with Him, so that He
might dwell in me, and might work with me for my
renovation. I desired also that He, under Whose power
lie infinite modes of being, would vouchsafe, at least
accidentally, to renew my being within me — my being,
my life, my working, that after a new manner I might
direct towards Him my whole self and all other things,
and that He Who alone is immutable in His being. His
life, and His actions, might change all my doings day
after day from good to better.
On the day of St. Francis,^^ among other good desires
which I felt in my meditation, there was the special
wish, which I begged with much spiritual fervour from
our Lord, that by virtue of the sacrifice of the Mass He
might grant me that St. Francis, and each one of the
other saints, might for the future always remember me
. and intercede for me, and this as earnestly as if at the
moment of the death of each I had asked it of him
\vith tribulation of heart in those words of the thief —
Memento mei cum veneris in regjuwt C liristi.
^ October 4.
278 In Germany
Whilst thinking on that same day on certain points
concerning the method of praying well, and of performing
my actions well, and in a proper manner, also how good
desires conceived in prayer are certain paths which lead
to good works, and how on the other hand good works-
are like paths which lead to good prayers and good
desires, I felt that one who seeks the Spirit of God in
good works, will find it better afterwards in prayer. Who-
ever then seeks and finds the Spirit of Christ in good
works, makes much more solid progress than the one who
seeks it in prayer alone ; for one who has Christ both in
work and in prayer, is like one who has Him in affection
and effect both. You must then mortify yourself and dis-
pose yourself to gain all good by means of good works.
For by this means you will perceive that this is a most
excellent preparation for mental prayer. Let then your
life be conducted in this manner, both with Martha and
Magdalene, that is, made up of action and contemplation,,
pursuing the one for the other, and not one only for itself.
So you should practise prayer as a means for good
actions, and so on the other hand, add good works as the
best means for praying more fervently. It must also be
observed that before going to good works, prayer, either
mental or oral, should be well made, because it is in
prayer that the good spirit is gained ; and what I say of
good works, I intend to be understood also of exhortations,
sermons, and discourses, public or private. This is very
necessary when things have to be done which are con-
trary to natural inclination, or to our own will, in order
that thus we may better understand and more readily will'
the good that is to be found in such actions. And since
for doing such things in which we feel difficulty or
repugnance, we require greater grace, so also in doing^
them we acquire greater spiritual grace. One who is-
devoted to the mixed life must be adorned with many
hi Germany. 279
more virtues than one who leads a contemplative life,
because he has many things above him, under him,
within him, around him, which require various degrees
of patience, humility, and charity, in due order ; some to
the sick, or sinners, or persecutors, others towards his
inferiors or his superiors.
With regard to this subject of good works, we must
know that there are three kinds of them, in which we
must practise ourselves. Some have reference to our-
selves, some to our neighbours, and some to God. To
ourselves pertain works of penance, which consist in
mortification and abnegation of our own will and judg-
ment, and in the abandonment of riches and temporal
comforts. To our neighbours A\e owe all those works
which assist him either spiritually or temporally, such as
consolation, help, alms. To God peculiarly belong all
those things which relate to His honour and that of the
saints, such as the administration of the sacraments,
sermons, divine office, and the decoration of churches.
In the first of these three ways, a man makes himself in a
certain manner an enemy to himself ; in the second, a
friend to his neighbour ; in the third, pleasing to God.
One day 1 was about to say a Mass for the dead in the
Church of Holy Cross at Spires, for the benefactors,
founders, and all the city, and it came to my mind to
say the Mass of the Holy Cross, because there was there
a cross which had wrought such great miracles. At that
moment our Lord gave me a very great spirit of devotion
to that cross and to any other, understanding with great
clearness of faith the marvellous power of the cross
against the devil. For this reason I desired always to
have a cross actually on my heart, and to have by me
always the pictures of the Crucifix, our Lady, and the
saints, and their relics, and in like manner to have holy
water always at hand, and to use it for everj^thing.
28o In Germany,
Moreover, I desired that all that holy temple with its
sacred things therein, and also all the most holy Body of
Christ, the true temple of divine goodness, might ever be
in me and I in it in spirit. O my soul, if thou couldst
relish and understand well the sweet name of Jesus, in
which is fulness of salvation, or at least the name of the
the Cross, or of the Blessed Mary our Lord's Mother,
and of the saints, how lasting would be thy joy and how
much strength from God wouldst thou receive ! Thou
wouldst appear far different from what thou now art,
both to angels and to devils. Advance therefore, my
soul, in thy devotion to all sacred things, sign thee with
the sign of the Cross, and consider all these things day
after day, until thou comest to the fountain-head from
whence they are all derived.
On another day I was thinking of that saying of our
Lord — Aiifcretur ab cis spoiisus and numquid possimi filil
sponsi lugerc quamdiic ciuii illis est spojisus, and a great
feeling of marvel came over me, and in much piety of
spirit towards our Lord, I exclaimed, ' O Lord, what is
this ? Thou speakest of Thyself to Thy disciples, and
callest Thyself a Bridegroom, and nevertheless Thou
showest Thyself not at all as a dainty Bridegroom, but
rather as an abject servant and slave of all. Thou dost
labour and sweat, Thou art despised and reviled even
unto the Passion and death on the Cross. Thou dost
toil, that Thine may rest. Thou dost afflict Thyself that
they may rejoice, and to crown all Thou dost choose to
die, in order to give them life.'
Truly this is something like that saying of the
poet's —
Sic vos non vobis veliera fertis, oves,
Sic vos non vobis mellificatis, apes.
May Thy holy Name be blessed and praised and exalted
for ever, O good Jesus, and for ever and for ever. Amen.
In Germany. 281
On a Sunday morning, as I was reciting the divine
office, I found myself distracted, and implored the aid
of God and of the Blessed Virgin. Then I received
many good helps to devotion, which incited me to
continue the actual attention of my spirit and my self-
recollection, a thing God is wont to grant to those
who use all diligence that they may understand the
words that they recite well, and receive that grace which
is in them as in a seed. And as I was drawing near to
the end of the office, I considered that the nearer Christ
drew to the end of His life, so much greater were the
torments which He suffered, and so I ought to go on
always increasing in my devotion to His Passion, so that
when I came to the hour of none I might be able to feel
the efficacy of His death and of the breathing out of His
Soul, vrhich took place at that hour.
On the day on which I recited the office of St. Mark,^^
pope and confessor, I had many good sentiments. Among
other things it came into my heart to wish that all the
good desires which that blessed Pope, when on earth,
had for the salvation of the Germans and other infidels,
might be fulfilled in our time, and also the desires of all
the saints, in order that that saying might be more
universally fulfilled, Dcsidcrium aniina ejus tribuisti ei\ in
•that each saint beholds fulfilled, not only the desires
which he has in his life in glory, but also every other
desire for the honour of God and the salvation of souls
which he had in this life.
On the same day, as I was about to say Mass, I had
another desire, that God might vouchsafe to accept that
sacrifice for so high a degree of spiritual fruit for the
benefit of this city of Spires, as I and all my companions
might gain if we were to stay here until our death. After
Mass, as I was examining myself how I had borne myself
'^^ October 7.
282 In Germany
therein, I begged earnestly by the merits of the Passion
of Christ, which is our principal subject of remembrance,
that I might have memory given me to call to mind all
my past spiritual exercises, attention of mind for those
which I am now occupied on, and a good desire as to
those which I shall perform in future.
On the following day, as I was saying the office of
St. Stephen,*^ pope and martyr, whose head is preserved
and venerated in the chief church at Spires, I felt some
strong desires, together with a firm faith, that they would
be accomplished. They were that St. Stephen might be
the first to open to me a door for the exercise of my
spiritual ministry in the vineyard of Christ, and I prayed
him to promote and arrange by means of God's grace
the work in which I was to occupy myself, as it seemed
to me not enough that I myself alone should be moved
to it and disposed for such an undertaking.
When I made my communion in the Mass, I begged
with great feeling that that most Sacred Sacrament might
deign to make me an obedient instrument of His Divine
Majesty, His Mother, the angels and saints, and all the
souls in purgatory and all the living, an instrument which
each might use to work with according to the will of God..
May it please God to give me grace to accomplish what
I have promised, and to be the property of all, to live for
all, and to work for all, to the praise of God and to the
salvation of the living and of the dead.
On the day of St. Denis,*i the Areopagite, and his
companions, I was visited by much devotion, praying
them to vouchsafe to obtain for me some lasting grace
from the Heavenly Father, another from the Son, and
another from the Holy Ghost, and also some grace
^ St. Stephen's day is the 2nd of August, perhaps the feast at Spires
was that of his translation.
**! October 9.
In Germany. 283
from the Blessed Virgin and the other saints whom I
named.
Besides this, I asked them to obtain for me some
principle of good sentiments in my heart, so as to break
forth into words of love, of the fear of God, or of any
virtue that I might be most in need of, and in the same
way, some blessing for all the needs of my body. I felt
also a new desire, that the Blessed Sacrament, when It
entered my stomach, might deign to feed my soul, as the
natural food of bread and wine feeds and nourishes the
flesh and body which belong to my soul.
On the day of St. Cerbonius,"^^ bishop and confessor,
as I was reflecting on the life and death of Christ, there
came to my mind certain colloquies with much tenderness
of spirit, and I said, ' O my Lord Jesus Christ, let Thy
death be my life, make me learn how to find life in Thy
death, let Thy travail be my repose. Thy human weakness
my strength. Thy confusion my glory, Thy sadness my
joy, and in Thy humiliation let me be exalted. In brief,
let all my good lie in the ills which Thou hast suffered,
since Thou, O Lord, hast repaired my life, which was on
the road to death without any hope of remedy.'
On the day of the Seven Friar Martyrs,"^^ who were
companions of St. Francis, I was celebrating Mass, and
felt a sort of fear that I was not large enough in charity
towards certain persons, whose defects came before me.
On this I heard the answer — If you shut your heart
against your neighbours, God will shut His Heart against
you, and if you open your heart wide to your neighbours,
God will open His Heart wide to you. Seek first the
love of God, and then you will easily find the love that
you ought to have to enemy as well as to friend. And
whenever there may be need of some actual reconcili-
ation with your neighbour either in word or deed, let it
*- October 12. -*"^ October 13.
184 In Germany.
be done as soon as possible as a means of making your
peace with God. But when certain feehngs come to
you from nothing but what passes in your mind alone,
then interior reconciliation of spirit is all that is needed.
Such, for instance, are certain bitternesses and estrange-
ments, which must be chased away at once from the
heart, that it may take to itself feelings of kindness and
patience towards your neighbour. In that way you will
relieve your understanding from the error that was in it
by means of false representations which beset it from mere
human reason or from the evil spirit, and you will at the
same time relieve your will from the error that was upon
it in consequence of false impressions. Then you must be
on your guard in such aversions of the mind not to let
yourself attempt to conquer by flying, that is, by avoiding
the person or the things from which you may feel averse.
We ought rather to seek their presence, imitating Christ
our Lord, Who was always, as it were, so given to drawing
near to His persecutors, that even after His death, when
Longinus came with hatred to pierce His Heart with his
lance and so offend Him, not only did He not evade the
blow, but with great love exposed His own Body and
also shed His Blood in order to heal him.
On a Sunday, which fell on the 22nd October, 1542,
I determined to consent to the wish of the Archbishop
of Mayence, who desired that I should go with him to
the Council of Trent, which was to begin on the ist of
November. Before I made up my mind, however, I
had various feelings in my mind and some sadness, from
which I was delivered by our Lord by virtue of holy and
blind obedience, which knows how not to look at its own
insufficiency, nor at the difficulty of the things which are
commanded it.
As I was saying that morning the canonical hours, I
felt myself distracted concerning the affair just mentioned,
In Germany.
and as to a certain answer which I had to give to Mgr.
the Bishop Suffragan, and then I had some clear hghts
which admonished me, that while one is saying the divine
office, one must not admit any thoughts or applications
which are not according to the words and their sense, in
order that we may be entirely occupied in mind on that
matter with which what we say is concerned. And when
ever at such times we feel ourselves drawn off to any
other subject, however good it be, as a sermon or an
exhortation, we should remember at once that all that is
outside the disposition of mind which is required for the
divine office and the things which relate to God. May
it please our Lord to grant us the grace not to bring
ourselves into confusion as to the arrangement of our
actions, our words, and our desires, but to do everything
in its proper order and time !
One day in the same month I chanced to be lodged in
a small castle of a certain count at Spires, and when I
rose at midnight to pray, I entered on certain colloquies
with God, praying for all the people there with much
devotion and many tears, saying — ' O Lord God, who is
there among all these who acknowledge Thy great good-
ness, with which Thou hast brought it about that there
should be so many temporal good things in these parts,
and that for so long a time they have had the most holy
Sacrament of the Eucharist, and the other sacraments,
the ceremonies of Holy Church, and the true Christian
teaching ? Pardon, O Lord, this poor people which thinks
not at all of these things, knows them not, nor asks for
them. Pardon them also, because they are not mindful
at all of the souls in purgatory. Vouchsafe, O Lord, to
give and preserve to them all these blessings, and con-
sider not their ignorances, or their ingratitude, but look
rather on Christ our Redeemer, on the angels and the
saints, who most perfectly acknowledge not only the
286 In Ger?nany.
greatness of Thy benefits, but also the grievousness of
the sins which would have been committed in this place
if Thou hadst altogether withdrawn the hand of Thy
mercy from them.' And so I went on discoursing in my
prayer, and I asked from our Lord for the inhabitants of
this place abundance of the fruits of the earth, peace and
good government on the part of their temporal lords, and
also the Catholic faith, churches, holy pictures, Masses,
holy water, relics of the bodies of the saints, and
obedience to the bishops and elders of Holy Church,
Avith many other good things, desiring that they should
acknowledge them as received from God and Jesus
Christ, and the Blessed Virgin.
On the day of SS. Crysanthus and Daria, '^'^ martyrs,
before I began the office, I found great devotion, and
in it I offered myself, with all the good works which I
might in future do down to the time of my death, for my
benefactors, of whatever state and condition, and for those
of my companions, to the glory of God, and for the
salvation of my soul and of my neighbours. This made
me feel the abundance of the charity of Christ, and I
invoked His grace, by which for all men, present and
future. He merited superabundantly everything necessary
both for their salvation in the state of grace and for their
glorification in the heavenly country, although it is true
that with an absolute will, according to the order of what
theologians call the vohmtas signi^ He has not willed that
all this merit shall be applied to everything. So I prayed
our Lord that He would vouchsafe to receive me and
each one of my companions as regenerated in Christ,
and receive also all our works and labours as actually
directed and ordered in Him, and as united to the life
and Passion of Christ.
^^ October 25.
In Germany. 287
I also felt a very lively pain that I had not, from the
l^eginning of my life, asked nor endeavoured to gain, or
at least in some degree desired, that spiritual grace which
has since been granted to me, and I thanked the Son of
God, that in His everlasting charity He had determined
to grant me those gifts which now I enjoy, and that He
willed that all the labours and sorrows which He suffered
in His Humanity for me, should be really applied to me,
and be treasures of my own. May He be praised for
€ver.
And here I remembered a certain desire which I had
before felt, after this manner— Oh, that God had granted
me to be, for love of Jesus Christ, servant to Adam, to
Abraham, to David, and lastly to the Blessed Virgin
Mary, who conceived Him, bare Him, and nursed Him :
and so again to the Apostles, to each Pope, successors of
St. Peter, down to Paul HI., under whom we now are,
and of all the Popes who are to be hereafter. I desired,
in the first place, considering the Sacred Humanity of
Christ, to serve with bodily service all the ancient fathers,
from whom He was descended according to the flesh,
and then, dwelling on the thought of His Divinity, to
serve with spiritual exercises the fathers of the New
Testament, who have to serve Christ, and at the same
time as in spiritual offices.
On the day of St. Evaristus,'^-' pope and martyr, I rose
three hours after midnight, and felt a great devotion and
many pious desires to pray for the needs of my neigh-
bours— Christians, Jews, Turks, heathen and heretics.
And there came into my mind various kinds of maladies
of men, that is, their various infirmities, sins, despair,
lamentations, deaths, famine, pestilence, and other travails.
And in relation to all of these I set before me our Lord
God and Redeemer Christ, our Comforter and our
•*-^ October 26.
288 In Germany,
Deliverer, praying Him to vouchsafe to give to all succour,
comfort, and aid. And here again I desired and prayed
with an abundance of feeling, that I might be allowed
to be servant and minister of Christ, so that by means
of Him I might have power to succour, console, and
liberate many from divers evil, spiritual as well as
corporal, so as to practise in such a manner all the offices
of charity to my neighbours, whether in relation to the
soul or to the body. Remember this, my soul, and that at
that and other times it was given thee to confide, not in
thyself nor in thine own merits, but in Christ alone ; and
this as to things which cannot be done by natural power,
such as healing the sick, giving sight to the blind, cleans-
ing the lepers, driving out devils — so far did thy desire
and thy spirit stretch, and that without vanit}' or foolish-
ness, making thee desire all things possible unto charity,
from which, even though it be no larger than a grain of
mustard-seed, confidence is wont to spring without rash-
ness or presumption. Otherwise, that fliith which is not
kindled by charity is of little help to him who worketh,
as the Apostle says — Si cnim habiicro tanta7n fidcm ita ut
mojites trafisferani, charitatein aiiteni noJi hahuero, nihil
milii prodest — although it may profit my neighbour. It is
necessary, therefore, that the faith which is to work great
things towards our neighbours, be the child of and
awakened by this charity which we feel towards them,
by means of which we come to understand what is useful
and what is necessary for our neighbour, and this without
being moved by any other feeling than pure charity —
for this is often wont to be the case when we see others
in extreme necessity, and less often in others, on account
of our human imperfection, which makes it difficult to
feel the smaller needs of our neighbours, as we do our
own smaller needs. A man in love with the glory of
God, who by the grace of the Holy Ghost knows how to
lìi Germany. 289
weigh to the very Hfe the things that are of God, will l)e
able more easily than another to obtain this faith by
the gift of the Holy Ghost, by means of which he will
be able to work great and wonderful things to the glory
of God at a fitting time. Again, in your o^vn necessities,
especially when they are very extreme and great, and
tend to deep affliction of the heart, it is not difficult to
find faith, by means of which, contrary to all human
hope, you may be able to obtain some small grace for
soul or body, such as a deliverance from some evil or
the acquisition of some necessary good which otherwise
could not be had. In such a case it is of the very
first importance that a man should not love himself for
himself, but should be directed in everything to the
glory of God, the salvation of his own soul and of his
neighbours. Keep, therefore, thine eye in everything
on the most perfect of graces and gifts, that is, on
charity, and practise thyself in this, making continual
advances therein, and then it will be easy for thee to
acquire other graces also relating to good for thyself
and thy neighbour. Ask the grace of little things, and
thou shalt find grace to aim at and hope for great
things. Practise thyself in the least matters, and God
will give you the greater ; do all that thou canst do,
and then God will give thee strength also to do what
is above thee.
There are many who are often very anxious and eager
to do good works that are great and universal in their
range, and meanwhile the}' neglect lesser and more par-
ticular good works, for which they might well have found
sufficient grace to help them. If you find you have one
single talent, do not hide it, but make use of it, and you
will gain thereunto another in addition to it. Never
fail to execute the good works that are present to
your hand, for the sake of the idle consideration of other
:90 I 71 Germany.
future good works, which are far off from thee. Desires
are good, when they are from God and conceived for
Him and directed to Him. Hence, also, it sometimes
happens that in our prayers we desire impossible things,
and things which will never be granted to us : the desires-
are, nevertheless, not displeasing to God, to Whom they
are directed.
It often happens that when you look on yourself, and
on your own strength, you seem to yourself not to have
the knowledge or the power to do anything at all for the
service of your neighbour. But if the Spirit of our Lord
guides you, He will make you see the most difficult
things accomplished most easily by His grace, so to
excite you to undertake great works, and that you may
never be without hope in any matter. And even if the
Spirit of the Lord, as is possible, were to make you feel
a perfect certainty as to some misfortune, some utter
condemnation of certain cities or persons, and you were
to seem to know that such was the will of God, not for
all that ought you to cease from supplicating His divine
goodness for such cases, and asking for mercy on them,
knowing by faith that that will of God is not absolute
but conditional, since God declares many things to His-
servants as well as in the Scriptures in an absolute
manner, while yet He does not decree them absolutely ,-
on account of the many variable conditions of contingent
things.
On the vigil of SS. Simon and Jude,'^'^ I happened tO'
be making my prayers in the silence of the night, and
I felt myself strongly inspired to use every effort in order
that the poor sick people who are to be found up and
down the streets of the city of Mayence, might be
collected together and received into some hospital^
where they might be well tended and governed.
^^ October 27.
Ill Germany. 291
And here I remembered many cases of negligence of
my own and of want of care for certain poor persons
with wounds and sores, whom I had seen and even
visited more than once, but with tepidity. And although
[ had then no means of helping them, yet I might have
gone from door to door begging for them, and I might
have found others who might have helped them, prelates,
lords, magistrates, or doctors of the places in which these
})Oor creatures were.
I felt myself also moved to pray all those of the
Blessed in heaven who had been weak and of bad
health in this life, to deign to be the advocates of the
poor sick people of this and other cities, and also to
obtain for me fresh grace to help the poor in such a
state.
On the day of the holy Apostles Simon and Jude,'*''
I had much consolation after Mass in certain meditations
and colloquies which I made either immediately with
God, or with the Father, the Son, and the Holy Ghost,
as also with the Sacred Humanity of Jesus Christ our
Lord, and in them I felt greater consolation than I am
wont to feel when I invoke the saints, or when I pray
for the salvation of others, although in these two last
ways I am more frequently visited by our Lord than in
those reflections which I make immediately upon the
knowledge and love of God. But it is abundantly
enough for me that our great and mighty Lord should
communicate Himself to me in His saints and through
tiiem, for my good and the benefit of my neighbours,
towards whom I am warmest in feeling when I am
coldest in work. Hence it is that I am often most
anxious and full of various desires for their salvation
and profit, at the time that I do not exert myself enough
in doing for them what I can, and hence I often fail
47 October 28.
T 2
292 In Germany.
in external execution of good at the time that I am
overflowing with internal affections. May it please our
T.ord God to set in order, direct, and arrange all that
I do according to the good pleasure of His will, so that
I may not only be in search of what He is, but also of
what He desires me to do. He in His own P^ssence is
most high and infinitely great beyond all capacity and
intelligence of all men, and yet in His will, which He
lays on us by precept. He is so modest and limited that
He never obliges man to anything which He cannot do,
never commands anything that is beyond the force of
raiy one, however weak, and more than this. He helps
him with His grace which is ahvays more ready at hand
to help man than he is to himself. It is right therefore
that God should be greatly praised for this, in that being
Himself in all respects infinite and immense, He yet
contents Himself with what our nature, so limited and
measured, can do, and that the burning force of the
grace that He gives us is so tempered that He does
not require, as of necessity, that we should do the very
extreme of what our power and knowledge and will can
effect.
On the following Sunday, -^^ after I had been delivered
from a certain perplexity of mind and had regained all
that serenity which is of the good spirit, I seemed to
hear some words of consolation, to the effect that He
AVho knows how to take away from us the fear of an
evil, knows also and is able to drive away as well that
evil from which that fear and anxiety of mind proceeded,
and He Who can give us good hope in adversity can
also give us the thing itself which we hope for. ]\Iay
He then be blessed, Who is not less powerful in over-
coming all the obstacles that meet us and contradict us,
than in soothing all the disturbances of our spirit !
•^s Oclobei* 29.
Ill Germajiy. 29,
On the solemnity of All Saints,"*^ I felt a great desire
that there should be the same sort of solemn remem-
brance made of them in heaven as on earth to-day, as
well as great mercy and pity for all that now dwell in
the world, especially sinners, so that no one should be
left out, and memorial of all be made in heaven. I
desired the same thing for the souls in purgatory ; for
each of the saints can easily see in the mirror of the
Divinity every one who is on earth or in purgatory, and
so remember them before God.
On All Souls' day, I had from the beginning to the
end of Mass, and even from the time that I began to
prepare for it, great devotion in the thought of the dead,
such as I never had before on this day, and it all came
by the spirit moving me to compassion for the departed.
There was given to me an abundant flow of tears ; I
thought of my father and mother and relations, of my
deceased brothers of the Society, of our benefactors, of
the relations of all my brothers ; there were present to
my thoughts those who in life were specially devoted
to the Blessed Virgin Mary, and to certain particular
saints, and to the angels, and also to those who had
no one in this world, which is the place of meriting,
to pray for them.
I had also a feeling of humility as to the continual
hunger and thirst I have to be able to serve Christ in
His work of saving souls. The words which seemed to
come to me with this feeling were to this effect — ' For
as much as thou art not worthy to serve Christ Himself,
the Lord of all lords, nor even to be employed in the
harvest of souls, take comfort in this at least that thou
mayest find something that thou canst do for Christ's
sake, as the servant of some lord of lesser dignity, as
some particular saint, or the souls of the departed who
43 November i.
294 I^^ Germany.
are being punished in purgatory. And diis last is indeed
a great affair, and one to which in times past great many
others have served Him.'
On that same All Souls' day, just as I had finished
none after dinner, I felt great devotion accompanied witli
various illustrations of holy light as to certain classes of
men, which may be put down as five. The first, in every
way more perfect than the rest, of the souls already in
heaven and blessed. The second, of souls in purgatory,
who are afflicted with the deepest sorrows, and for a time
are kept fast in the greatest torments. The third is of
the souls of children in Limbus, who have died in original
sin and who have missed all the good that Christians can
gain through Christ, although they neither have nor ever
will have any pain of sense internal or external. The
fourth is of the souls of those who have been condemned
to eternal punishment, and who are now and will be for
all eternity tormented in every. way. The fifth is of the
souls of those who are in this world and who are journey-
ing on still between the hope of life in heaven and the
fear of the pains of hell. These have in their own hands
power to save themselves or to be lost ; the latter, spring-
ing from their own nature alone, the other sj^ringing from
that divine grace which is always in our power and may
be said to be more ours than our own free will.
I pondered then these five classes with varying
affections, feeling chiefly moved in the thought of the
souls in purgatory, and the souls of those still alive in
this corrupt world. I felt desires that the saints, who,
now that they are in their glory can do so much, should
pray for us ; and that the souls in purgatory should also
pray for us in those groanings and contrition of theirs,
which, for the rest, do not profit themselves, but which if
they were the sorrows of heart still mortal, could not fail
to merit in the shortest moment anything in heaven, and
In Germany. 295
thus can avail much and far more than can be said for us
who Hve in faitli and have not yet come to know by
•sight the things of God. May Christ grant that these
groanings may plead in His sight for us 1 I understood
also that it might be most salutary that the souls in
purgatory should be invoked to obtain for us a true
knowledge and a true sense of our sins, diligence in good
works, solicitude in bringing forth fruits of penance, and
in general all those graces for want of which they them-
selves are now suffering so great a punishment.
On the day after All Souls' day, in the morning. 1
observed many things that occurred to me as to the
nakedness of my soul and spirit, and for that reason I
begged our Lord with some fervour of devotion, that
through the intercession of all the saints He would deign
to clothe me with a garment of purity, innocence, chastity,
and cleanness, against all the stains and defilements of
this deceitful life, and with the garment of a fervent love
of Himself and of my neighbour against all the chills
of the evils that threaten us from without, against the
wickedness of men or any other adverse accidents.
I had also, it seemed to me, a clear understanding of
the nakedness of the souls in purgatory, which taught
me that I ought to account their sufferings as far heavier,
inasmuch as they suffer in the soul deprived of the body.
For just as a soul which does not yet possess a glorified
body is better able to feel consolation when separate
from its body than when united to it, so a soul which
suffers away from its body because this has not yet been
given up to punishment, suffers more in this naked state
than if it were still clothed with its mortal body ; and the
Teason is this, that pain which pierces through soul and
■spirit directly, is deeper and far more keen than pain that
only reaches the soul through the body, because a mortal
.body, and even the senses of the body, would necessarily
296 In Germany.
absorb or divert not only some of the corporal punish-
ment that is inflicted, but also all that part of the spiritual
punishment that is received either through the organs of
the body, or through those faculties of the soul that are,
as it were, buried therein.
On another day within the octave of All Saints, I
began to feel a new and lively desire for greater per-
fection, so as to stretch myself out to those things that
are before, forgetting the things that are behind. Here-
upon I determined to direct my thoughts and desires and
affections to the things that are better and higher, more
perfect and more pleasing to God. This favour, too,
was granted to me, at least in part, while saying office
and Mass on that same day, namely, that I strove to
attain to a more perfect attention and more perfect
understanding of the words that I said, and that my
soul, instead of being drawn away to other things, should
attend more resolutely to its own greater and better
l^rofit.
I noted also here how very much every one must be
on his guard not to let himself be pierced by those cold
winds which arise from the attentive consideration of the
defects of others, for from this it often comes about that
we lose the hope which we had of our neighbour's salva-
tion, our good opinion of him goes, and our confidence
in him, our love and charity towards him. These evils
must be overcome by the fervour of the spirit, not only
when they exist only in our opinion, but when the
defects are truly to be found in our neighbour ; that so
evil may be overcome in good, and we may not desist
from intercourse with him and care concerning him on
account of his miseries. On this account it is of the
highest importance in such cases that things should not
be considered in themselves but in God, and in what we
know of His good pleasure. A man who does not raise
In Germany. 297
his mind and his spiritual senses to the things which are
of God, but rather dwells on things in themsehes, full of
defects and evil, as they are in themselves, such a man
will be quickly disturbed and quickly grow cold, and
despair of success in what he undertakes. He will be
dejected and take to flight in sadness and indolence,
will easily be deceived, and will judge of the issues of
things all on the worst side and be filled with many
suspicions.
And here I noted how sometimes it may help us very
much not to have great sensible devotion, for it is very
expedient that we should learn to work with but little
grace to help us, or, to put it in better words, to co-
operate to that lesser grace which our Lord gives us,
straining ourselves to do w^hat we can and what God
requires of us, so that, with but a small aid of grace to
help us, we may cherish some good desire or gain some
sort of spiritual profit. Sometimes God pours into the
soul His holy fear, and this fear is often more profitable
than a great fervour of devotion. Hence we must esteem
highly, not only devotion, but also the desire and the
effort to have devotion, as also the sorrow because we
liave it not. These are seeds of great worth, which in
due time bring their fruit to maturity.
Desires, therefore, are good things, and so are prayers
and petitions, although they be accompanied by but little
grace of devotion. For in this way we go on, although
slowly, though with difficulty and tears, we go on and we
arrive at God ; whereas with an abundance of devotion
and consolation we are in a certain way drawn to Him-
self by God, Who consoles us. When St. Paul says that
we are not sufficient of ourselves even to think anything
of ourselves, he does not infer that we can do absolutely
nothing as of ourselves, but he says that we are not
sufficient, that our own forces alone are not enough to
298 /;/ Germa7iy.
do good. For it behoves us that grace should go before,
and accompany, and follow that very little or nothing
which comes from us, as of ourselves, and which is of
itself insufficient. In order, therefore, that we may have
sufficiency given to us, even in the least things, our own
work is required, which is to cooperate with the grace of
God, and receive therefrom its sufficiency even in the
first apprehension of that good which it does. Let no
one, then, say that he cannot do good always and ever\-
where. For although our sufficiency comes from God,
Who works in us, yet nevertheless it is always within
us, because grace is always standing at the door and
knocking, it is always and everyw^here anticipating and
expecting us, but we may work together with it with
that force which is our own.^*^
On the fifth day within the octave of the same feast of
All Saints, in the morning, after I had made my daily
prayer and contemplation of the life of Christ, I felt a
great devotion to the holy angels, and the saints, and the
souls in purgatory, and I besought the angels of all the
saints, and of the souls in purgatory, that is, those angels
who had at one time been their guardians, that they
would be propitious to me through the merits of Jesus
Christ, that so I might be able to overcome the malice of
the evil spirits who by God's permission try even the
saints in their cause of virtue.
I made my petition also with great devotion to Christ
our Lord, pondering how He had subjected Himself
externally to the power of the bad angels, as of Herod,
of Archelaus, of Annas, of Caiaphas, of Pilate, and of
the others who afflicted Him with bodily sufferings ; and
50 In these few sentences it may be said that the whole treatise of
Divine Grace is summed up. We may learn from them what were the
doctrines on that subject taught at the time in the University of Paris,
where Father P'avre learnt them.
In Germany. 299
even to Satan, the tempter, who with external violence
tempted Him in the desert, as if wishing to allure Him
to the things that belong to the flesh and to the pride of
life and to the love of riches. I desired, therefore, that
by the grace won by this so great humility, it might be
ordained that the devils and bad angels should have
no power over my interior, but rather, if it were not
expedient that it should be otherwise, over my exterior
only. Here I considered how the devils were able
indeed to afiiict Christ by the hands of men, by the
scourges, the nails, and other external things, but could
not do so by any evil thoughts or suggestions so as to
provoke His flesh, or spirit, to evil. In the same way
I thought how the Blessed Virgin Mary and many of
the saints, suffered external aftiictions, but not internal,
although some holy men and holy women (but not the
Blessed Virgin Mary) were sometimes, even repeatedly,
attacked by interior trials connected v/ith the vanities of
the world and the pleasures of the flesh, caused by the
ministry of evil spirits.
On the 13th of November, the day on which the Canon
Bartholomew Monson was buried, I was in the town of
Lower Ingelheim, two leagues from Mayence. I felt some
sadness, thinking I had not taken all the care I might of
him. I seemed to myself to have done nothing for him ;
but then I took comfort from a sort of answer that came
to my mind that it was well that a person's will should
go far beyond any good work that he does, and not that
the will should be exhausted and borne down by its
works. I received also instruction in thinking over the
repugnances that are wont to be experienced by those
who exercise themselves in such works of charity to the
sick, and especially if they are poor, wounded, or if there
is contagion. And the instruction came to this, that it
behoves every one Avho attends to such good works, or
300 In Germany.
to any others for Christ's sake, to be willing to give even
his life in the performing of any such work of charity.
Here also, whilst I was searching within myself for some
reason for devotion and thanksgiving, and reflecting on
the time of the death of the aforesaid Master Canon
Bartholomew, which Avas after midnight on Sunday night,
that is, about two o'clock on Monday morning, this
reason for good hope occurred to me, that the deceased
had been for many years most earnestly and constantly
devout in honouring St. Michael the Archangel, to whom,
together with all the other angels, Monday is con-
secrated in many churches by a special commemoration.
I rejoiced that he had died on that day, and was thus
myself consoled.
Another day when I was celebrating Mass for one
of our religious brethren, who had died at Louvain the
preceding day, as I, unworthy that I am, held in my
hands the most Blessed Sacrament of the Eucharist, I
saw and understood a great benefit done me by God
that I had hitherto not thought of, this, namely, that He
had left me my body as the instrument of my soul, to aid
me in many ways in the service of both Christ Himself
and His Father. I besought Christ, therefore, that He
would vouchsafe to bestow this grace in answer to the
prayers of all my friends and others, that I might not
breathe forth my spirit from my body till such time as m}'
soul should be rightly disposed to merit to be received
into the hands of Almighty God.
On the feast of St. Catharine of Alexandria,'^^ I received
a singular light as to a practice which would help very
much to the proper reciting of the divine office. It was
this — ' Persuade yourself that as long as you give the
attention you ought to the divine words, so long will our
Lord Himself be solicitous for your interests, both in
^51 November 2=;.
In Gevìnany.
your affairs of business and your other works ; and take
care, therefore, not to allow yourself to be distracted by
thoughts of good and pious works, be they of what sort
or what importance they may, lest you should thereby
prevent God Himself from being solicitous for them in
your stead.' I saw also how fitting it would be when
saying office to consider on the one hand God Himself
present and His good angel, who notes and weighs most
•exactly all my exertions, on the other hand the enemy of
men, that is, the malignant spirit, who notes down every
fault I commit, that he may some day be able to charge
it against me before God.
On the day-^- before the feast of St. Saturninus, as I was
saying the translated office of St. Csesarius, martyr, I
experienced a great feeling of devotion tovrards this holy
martyr, and this, although I knew nothing special about
either his life or martyrdom. The favour was then, for
the first time, granted to me to understand the benefits
to be gained by making a contemplation regarding each
saint as his feast occurs, the contemplation to have, after
the ordinary preludes, five points, as follows, (i) Offer
thanks to God the Father, Son, and Holy Ghost, Who
from all eternity predestined this saint, Who chose, called,
justified, sanctified, and finally placed him in glor)\
(2) Thank the Blessed Virgin, St. Michael, and the
saint's good angel, and all the saints, men and women,
who, by their prayers, or in any other way, helped this
saint before God in the saving of his soul. (3) Pray to
God and to the saint himself for the souls in purgator}-,
and all those still alive, who were or are devout to the
saint. (4) Beseech God (pondering at the same time
how much profit must ensue from your prayers being
granted) that He would vouchsafe to preserve for us the
writings and books from which we might be able to keep
■'- XovembcT 28.
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in our minds, either some of the words of the saints, or
at least some of the good deeds that the saints performed
for our edification when on the earth. (5) Consider how
good and profitable it is that the relics of the saint have
been preserved to us, and are held in such great venera-
tion, or how good and profitable it would be if they had
l)een so preserved. If, however, any one should not
find in these five points matter on which to exercise
his understanding, let him exercise his will by desiring
from his heart that all the things named should be
done, and should be still better and better done.
On the feast of St. Saturninus,''" which was also the vigil
of St. Andrew the Apostle, when I was about to say Mass,
the grace was given me to make the following petitions
with my whole heart, namely, to God the Father for the
grace and all other things needed by my memory, to God
the Son for everything needed by my intellect, and to
God the Holy Ghost for everything needed by my will.
In this way I commended to the Supreme Trinity my
three powers. Besides this I commended my soul to the
Soul of Christ our Lord and Saviour, and lastly my whole
self, all that makes what is called man, to Christ made
man for us.
Here also with a singular feeling of misery and
depression of spirit, I prayed for the grace of the
elevation of my mind ; both that it might not now
remain, as it had hitherto been, inclining downwards to
the things of earth, and that by the grace of Jesus Christ
it might be always turned and soaring up to that which
is above. While thinking of this prayer, this also
occurred to me as it had indeed often occurred to
me before, namely, to recommend myself to that holy
woman who was delivered by Christ from the infirmity
by which she had been made unable to look upwards
52 November 29.
In Germany, 30;
even with the eyes of her body, but who, after her dehver-
ance, was at once able to do so. For it is of much avail
to invoke those who have received certain graces with
tlie view that they may obtain the same or similar
favours for us. It is, therefore, consonant to piety and
true doctrine to say that certain particular saints should
be specially invoked for certain particular graces both of
tlie spiritual and of the temporal order. For although
(lod can do everything directly Himself, or by any
one saint He chooses as well as by another, it is not
His will to bring about everything by one and the
same means.
On the feast of St. Eligius,''^ bishop and confessor,
I asked with great devotion for two graces that are con-
tained in the collect of the common of confessors, when
we beg ut augeat deiwtionem et saliitem, that is, that we
may be increased in devotion and salvation. In the
Mass, also, I besought God that He would take from
me all that can offend His divine eyes, all that can
separate me from Him, or make me dry and wandering
and unworthy of giving Him honour.
From the feast of St. Andrew to that of St. Saba,^^
I was considering a thing which before I had not con-
sidered, namely, that before this I used to pass from
distraction to devotion, moved and exerted by external
things, as for instance, the troublesomeness of tempta-
tions, or the remorse of conscience, or fear, which drew
me to seek devotion and a remedy against distraction.
But now I asked the grace of God, and partly obtained
it, to be moved by interior things instead, the fervour of
spirit and the affection of the heart. I took courage to
ask this grace by considering the life of Christ, which
began with interior things and then went on to external.
In the first thirty years of His life, before He began to
5^ December i. ^^ November 30 — December 5.
304 In Ger77ia7iy.
teach by word, it was His will to teach by deeds, to be
first disciple, then teacher, first subject, and then master
and Lord.
On that day of vSt. Saba, abbot, I was desirous to
celebrate Mass for my confessor, and I called to mind
all the confessors I have had in past times, feeling by the
favour of God a great and miusual gratitude towards
them. And in this same way I felt to him who baptized
me, who gave me confirmation, and those who conferred
on me Sacred Orders or any other sacrament. I remem-
bered also to pray in general for all my teachers, and in
short for all those who have ministered unto me any
grace of God, either by their words or in any other way.
I did the same in the name of all my brethren, desiring
in this matter in the faith of Jesus Christ to supply for
them, as they supply for me, and are my excuse in many
things before God, as one limb of a body is wont to help
the rest. For just as God, in regard of my gratitude or
thanksgiving, may communicate to me some grace which
He has not communicated to others, so on the other
hand there will be very many things that others will
think of acknowledging which I have never thought of
I felt also a great desire for the salvation of all those who
have administered to me the sacraments, as I have said,
or any other gift or good thing from God. I desired also
that our good God might vouchsafe to allow that those
whom He has chosen to minister to me His grace and
the good things which are received in turn, may also be
His ministers to me as to the glory and the good things
of heaven. I had also a good sentiment of humility, and
with it a desire to pray that by the grace and mercy of
Jesus Christ it might be given me that my benefactors
who have so kindly helped me in this life might be
glorious in heaven, and that I might find grace to be
subject in a glorious kind of servitude here to all those
lit Germany.
j^.-)
whom I have in any way served in tliis life, which is led
in the state of grace. So be it !
On the solemn feast of the Conception of the most
Blessed Virgin Mar}', I felt what seemed a new interior
iirmness and stability, by means of which it seemed that
I should be stronger in future to overcome the floods of
temptation. I did not find great devotion in the appre-
hensive part of my soul, moving me to great tenderness
and feelings of lively devotion, but, on the other hand,
neither was I so much disturbed by thoughts from the
evil and unclean spirit, because I felt in myself, by the
grace of God, a kind of new strength and vigour, much
as if a man were to say that his house had been repaired
and strengthened in the foundations, the walls, and the
supports, although it had not received any increase of
decoration. At other times I felt very frequent impulses of
divine inspirations and movements, though I acknowledged
at the same time that I was very weak and inconsistent.
May our most gracious Jesus, the Saint of saints, grant
me by the intercession of His Blessed Mother, and all
the angels and saints of heaven, that I may be able to
renew myself every day, advance in grace, and diminish
my imperfections. Oh, that God would so have it ! that
He would renew my being and my life, my Senses and
my powers, my qualities and all that is necessary to me
for the heavenly life, and all that may give pleasure to
my God I
At the same time, that is, on the feast of the Con-
ception, I observed something as to my temptations, that
is, that I was no longer overshadowed by darkness, but
that I had a greater interior clearness, my memory more
capable and vigorous, and that I was no longer so much
disturbed as used to be the case before. Oh, that these
things might be the beginning of so great a good to me
that I may at last, once for all, pass from my darkness to
u
o6 III Germany.
that inaccessible light, and from the depth of my con-
fusion, weakness, and infirmity, to that most bright life, full
of all strength and firmness ! Our Lord knows who I am,
and what I am worth, my own peculiar deformities, the
stains of my soul, and all that I have of evil ; but the
Blessed Virgin Mary, our Mother and our advocate,
altogether fair and entirely without stain of any kind,
she, our gracious Lady, can obtain for me from the
Father, the Son, and the Holy Ghost, that grace whereby
I shall be entirely formed anew, adorned and sanctified.
Fiat, fiat ! Whatever thing may be granted me, it will
proceed from the Power of the Father, it will be commu-
nicated to me by the Wisdom of the ^Son, and given to
me by the Goodness of the Holy Ghost. Fiat, fiat I
On the most sacred night in which our Lord Jesus
Christ was born, while I was at matins in the cathedral
church in front of the relics, and was saying the nocturns,
I felt great devotion and shed an abundance of tears
from the first beginning on to the end. The words of
the Prophet Jeremias that are read in the first nocturn,
especially affected me. There were given to me also
great desires, that so I might beg from my heart that I
might be ' born of God,' and ' not of bloods, nor of the
will of the flesh, nor of the will of men.'
I desired also, my soul thirsting and longing for the
granting of the petition, that there might be born on that
night some good and efiicacious means to build up what
is good and pull down what is evil in this our century.
I felt, too, a great desire that I myself might now be born
to the performing of every good work, both for pursuing
the work of my own salvation, and for the glory of God
and the good of my neighbour. I should be thus born
again, I understood, if our Lord gave me such a spirit that
in it and through it I should be able to devote and order
my whole self to every good work, imitating Him Who
1)1 Gasman}'. 307
with His whole self was for each one of us conceived,
for each one of us was born and died. Hence we ought
in spirit to wish to live all that yet remains of our lives
so as to do everything for this end, the good of our
neighbour and the praise of God. It is enough, and more
tlian enough, that we have lived hitherto for ourselves
and for our own temporal commodities, as if, indeed, we
had been born for ourselves alone.
Here observe that three things concurred to produce
our carnal birtli. First, the flesh and blood of which we
are made, as the material cause ; secondly, the will of the
parents that begat us ; thirdly, that other intention and
will of our parents to have sons that might be rich and
prosperous in this world, which is so often the reason of
the wish for children. He, therefore, who is to be born
again of God Himself, of Him Whose nature is most
perfect, and His every will most right and holy, must so
be born and so live that he be no longer guided by the
inclination of his own corrupt nature of flesh and blood,
or be moved to act according to those movements of his
will that belong to the men of this world. It is in fruits
like these that can be seen the signs of a true birth, that
is, of birth that is from God.
The first ^lass which I said at midnight I applied, as
far as depended on my intention, to our Society, for
which I earnestly begged the birth to all good desires,
to sanctity, and to justice before God; and I prayed that
every member of it might be born to a new life, so as to
help the whole world. I said this Mass in the Cathedral.
I oftered up the second in the monastery of the Carmel-
ites, and I applied it for the prosperous issue of all good
desires of the Bishop of J^Iayence, and for the spiritual
birth of the whole district of the Rhine intrusted to my
charge. I said the third Mass in the Church of our
Lady, where I took an opportunity of contemplating her
u 2
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birthgiving. And I oftered up this Mass to obtain the
remedies which these sad times so much need — that is,
peace amongst Christian princes, and the destruction of
lieresy.
In the first Mass, I felt no fervour before communion,
and whilst I was grieving that the habitation, of my soul
was not better disposed, I felt an answer made within
me v/hich filled me with devotion and moved me to
tears, that 'the present state of my soul harmonized well
with the stable where Jesus chose to be born, because
it was so poor a place. If my soul were filled with
fervour, it would not represent well that lov/ly stable,
nor should I see our Lord's Humanity come to me.' I
was consoled then in our Lord, Who deigned to come to
so unw^orthy a dwelling-place. I had wished my house
to be v/ell furnished, that I might drav^^ comfort from
that; but I was consoled instead in seeing my Lord
come to me because of my very deformity. May it be
granted to me henceforward, whenever I shall be unable
to discover in myself the form, character, and disposition
with which I would wish to present myself adorned in the
sight of our Lord Jesus, of His holy IMother, and His
saints, whenever, I say, this same shall be denied me for
some just reason, may this be granted to me, to know
how they, on the other hand, are disposed towards me.
Hitherto I have always sought to clothe myself in
some feelings of devotion, or other splendid robes, with
which I might invite God and His saints to come to me,
and which would render me worthy of their love and
acceptance. On the other hand, I did not employ a far
easier method of approaching to them, which consists in
contemplating the gifts they themselves possess, which
render them so amiable and attractive. May the Almighty
Father, and the Son, and the Holy Ghost, grant me the
grace to know at the right time both of these truths, and
I il Germany. 309
may I have the power and the will to seek and to ask ;
to ask that I may be loved by God and His saints, to
seek that I may love God and His saints. Henceforth I
must be more solicitous to follow the better and the
more generous course, and that v/hich I have least pursued
hitherto, that is, to wish to love rather than to be loved.
I must therefore seek with greater diHgence the marks
which will prove that I love. These will be labours for
Christ and my neighbour, according to the words of cur
Lord to St. Peter — ' Lovest thou Me more than these ?
Feed My sheep.' Strive then to be first Peter, that
afterwards you may be John, who was the more beloved
by Christ, and in whom greater grace dwelt. Hitherto
you have wished to be first John and then Peter. I
wrote this on the eve of St. Stephen, after reciting the
vespers of St. John the Evangelist.
On the feast of St. John the Evangelist, I said Mass
for some spiritual needs of mine, and to obtain assistance
against the chilhng influences of certain evil spirits,
which oftentimes so dispose me to some of my neigh-
bours, and them towards me, that we are unable to
endure or correct one another. I found in this INIass
great devotion, and great confidence against the annoy-
ance of the demons ; against those annoyances, that is,
which cause men to shut their hearts against each other,
and which are wont to render them unable to endure
one another, or, when their defects ought not to be
endured, make men unable or unwilling to correct each
other, but rather anxious to be entirely separated,
on account of the disquiet caused by that spirit of
division.
Here I earnestly begged the guardian angels of men,
and all other angels, that they would deign to be born to
us with Christ, and I prayed in like manner with regard to
the holy saints reigning in heaven. I also desired the same
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for all those in this life, that every one of them should be
born unto his own salvation, and- the salvation of all his
neighbours ; that is, that each would now begin seriously
to adapt and direct his whole being, first to the spiritual
profit of his neighbours, and then to their temporal
profit.
During the Mass, whilst I was reading the words
which tell of the love of Jesus for St. John, I felt a
great desire to love and honour this saint, for it was
given to me to understand that our Lord is much pleased
when this is done, for whosoever wishes to love Christ
must love all that He loves, but above all he must love
the salvation, the spiritual life, the consolation, and the
refection of souls, which are the sheep and lambs of
Christ, according to the charge which He gave to
St. Peter after He had asked him three times over,
'Lovest thou Me?'
On these Christmas feasts, it seems to me that I have
gained for my spiritual birth this special grace, that I
desire, with an anxiety hitherto unknown to me, to seek
the marks of love for God and His Divine Son, and
what concerns them, and this grace will urge me hence-
forward to think more, to desire more, to say and do
more willingly, the things which are of God. My chief
anxiety hitherto was about such feelings as might prove
to me what it is to be loved by God and His saints ; for
I wished especially to understand what were their dispo-
sitions with regard to me. And this is not a bad thing,
on the contrary, it is the first thing that happens to such
as are going to God, or, to speak more exactly, to such
as are appeasing God in their own regard. For we must
not suppose or assume with unwavering faith, as some
wrongly do, that in the very beginning of our conver-
sion, and much less before the beginning, God Himself
and His Divine Son, and all the heavenly court, laid
Ill Germany. 311
aside the great anger they felt, and became most favour-
able to us. Neither must we conceive that when He is
appeased, so far as the threats of eternal punishment are
concerned, that therefore He does not threaten us with
labours and penances, since He said of St. Paul, whom
He had chosen for a vessel of election, ' I will show him
what great things he must suffer for My name.' We are
wont then, and it is the right way to proceed in our first
attempt to lead a good life, to be most anxious to please
God by preparing in ourselves a dwelling-place corporal
and spiritual in body and soul. But there is a certain
period (which the unction of the Holy Ghost alone
teaches every one who advances correctly), when the
grace is granted to us, and demanded from us, to direct
our attention principally to love God, instead of seeking
to know what He likes or dislikes in us His creatures.
In that former stage we endeavour to draw God to us,
in the latter we go towards Him. In the first we seek
that He may remember us, and be careful of us, in the
second that we may remember Him, and be careful to
do all that pleases Him; the first is the way of fear and
filial reverence, the second of perfection and charity.
May our Lord then grant to me and to every one these
two feet, true fear and true love, for with them we must
mount the ladder of the way of God. Hitherto, in my
case, fear, I think, has been the right foot, love the left ;
now I desire that love may be the right foot, and the
one I depend upon most; fear the left, and the one I
depend upon least. And oh, may God will that I may
be born now in this new grace, to grow therein unto
the perfect man !
1543-
During first vespers on the feast of the Circumcision
of our Lord Jesus Christ, I was at the Cathedral of
Aschaffemburg, and I experienced great devotion in
12 III Germa7iy
listening to the vespers and in looking at the decora-
tions of the church. And I had many desires both for
myself in particular, and for all nations, that they might
be renewed in peace, love for the Catholic faith, and for
the splendour of the worship of God.
During Mass this morning a good spirit strongly
moved me, and made me feel how good and happy a
thing it is to be manifest to God alone, and to be seen
by Him alone in our Avork, without caring for anything
else.
This too I observed, that Christ Avas unwilling to take
His name Jesus publicly in the Jewish Church before
He shed His Blood. And from this I concluded that
we ought to pray Him most earnestly to grant us the
grace that whatever abides in us that does not work to
perfect fruit may be circumcised so completely that we
may deserve to bear some name in Jesus Christ. And
let us seek no name for ourselves in this life which is
not included under the name of Jesus — that is. Saviour.
For he who seeks the name of father, or teacher, without
doing w^hat belongs to the name, would work in a
different way from Christ, Who took the name of Jesus
when He was fulfilling the work of Saviour, and also all
the other parts of Father, Teacher, Leader, and the
like, all which titles are included in this most holy
name.
On this feast I desired with a holy desire that the four
seasons might run their course spiritually in my soul
during this year. I desired a spiritual winter, that the
divine seeds committed to the soil of my soul might be
fostered and be able to take root ; a spiritual spring, that
the soil of my soul may have jDower to put forth with
vigour its fruit; a spiritual summer, that the fruit may
have the opportunity of ripening into a ricli harvest ;
and lastly, a spiritual autumn, that the ripe fruits may
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be collected and stored in the granaries of heaven, and
may be preserved and never perish.
I desired also that through the grace of our Lord Jesus
Christ, Who was circumcised in the flesh, and finally
suffered death in the same as a proof of His obedience
to His Heavenly Father, that there might be granted to
me some real circumcision of the spirit which might be
a mark and a warrant of my love towards Christ and of
His love towards me.
During vespers, whilst I contemplated the modest}'
expressed in a picture of the Blessed Virgin Mary, I felt
in some degree how powerful is that grace of God which
makes a person throv.' his whole being into serving God
Himself, and retaining His grace in his soul, hke one
who does not know how to induce any creature to love
him or think of him. In this way, then, all the beauty
of Mary was within, and was hidden within her for God.
On the octave of the feast of St. Stephen, I celebrated
Mass in a chapel of his lordship the Bishop of Mayence.
The chapel was solemnly adorned on my account with
all its relics and treasures. On the following day, the
octave of St. John the Evangelist, I celebrated Mass in
another chapel in the Cathedral, which was also solemnly
decorated. Yet in both these places, though they were
decorated in this manner, when I approached the altar,
I felt very little devotion, nay, more than this, I entered
the sanctuary, remained there, and came forth from it,
full of dryness. Hence it came to pass, through the
grace of Christ crucified, that I became much colder in
the desire of seeking for myself so many and so great
external helps to increase my devotion and to find more
easily Christ crucified. For it often happens, as it did to
me on these occasions, that whilst one finds great favour
amongst men, he is more abandoned interiorly by Christ
and His Spirit. Hence I felt in my soul an aversion to
14 III Germany
the favour of men and to influence with the great ones
of the earth, seeing how much more efficacious a means
to obtain the grace of God it is to be abandoned of
men, and to become most like Christ crucified. All
human favour, then, if any must be sought and must be
accepted when offered, is to be referred and directed to
our neighbour's edification and not to our own profit,
since we can more easily find the Saviour of our souls
without such human favour. We must, therefore, direct
our course, and incline in spirit towards that road which
leads to the Cross. For Christ crucified is the true
way that leads to the glory of our soul and body, and
not the way only, but the truth and the life as well.
When, therefore, you shall desire for yourself your own
edification, or shall seek true consolation, or your own
advancement, see that you always despise favour or
influence with men, and seek instead the lowlier things
which are the companions of the Cross.
There are some who up to a certain point will advance
better in thanksgiving, and will with greater ease be
strongly moved to glorify God, Who is Almighty, and
in every manner infinite, by the sight of His Eternal
Beauty, Power, and Goodness as they are presented to
them. Nevertheless it is necessary (if it should not
have been done from the beginning) that we should
finally come to the Cross upon which hung our Salvation.
For in Christ crucified is our salvation, our life, and our
resurrection, and these three things precede the glory
which awaits us in heaven, and which, like the rest, is
through, from, and in the same Christ crucified.
We must seek, then, first the virtue of Christ crucified,
and then of Christ in His glory, and not the opposite,
that is, w^e must seek the virtue of Christ crucified, by
which our death was destroyed. He dissolved, destroyed,
and reduced to nought death. He Who alone of His own
I7i Germany, 315
free choice took flesh and offered Himself for our sakes
to undergo sufferings and death. So we ought to arm
ourselves with the same thought, and resolve to offer
ourselves voluntarily for His sake to sufferings and death
to the laying aside the body of sin, that we may at length
find the body of the grace and the glory of God in
Christ our Lord, in which our souls must find their
existence and life and motion.
On the Epiphany, which is the feast of the holy Wise
Kings, I felt great spiritual consolation, and especially
in the litanies which I am wont to recite, whilst I
prayed that all the saints would deign to adore in my
name Almighty God and His Divine Son, Jesus Christ
our Lord. Here in great earnestness I desired for myself
and all others that all the external movements of my
body and of others who desire to serve God, might be
always acceptable to Him, even though the heart and
soul, though free from the flesh, should at times know
not how to rise to God.
On this day, also, I felt compassion for the insults
which our Lord Jesus Christ suffered during His lifetime
up to the moment of His death, and which were so
unlike the honours He received from the three Magi.
I had also a desire that the grace might be granted to
me never to rejoice except in God or my neighbour, and
never to be sad on account of any temporal discomforts
of my own, but for such only as affect my neighbour or
for offences against God Himself I also felt the highest
esteem and value for the good works of the different
persons who are engaged in any way in labouring for
me or for others, or who in any other way occuj^y them-
selves for the love of God.
Whilst I was present at the ^lass which was sung at
the altar of the three Kings, I felt a great desire that
the grace might be granted to me to leave behind me
o
1 6 In Germa7iy.
various outward objects which would serve to remind
people of God and His saints, and I desired also that
if their memory should perish in these parts, all memory
might be lost of me in the world. These desires were
suggested to me by pictures of the saints, and different
representations of the mysteries of Christ, by means of
which many recollections and perceptions of holy things
were given to me at that time, just as at other times they
are always granted to me. For the same reason my love
and veneration increased for his lordship Albert, Arch-
bishop and Prince of Mayence, who has had during all
his lifetime and still has so great an anxiety about the
relics of the saints, and so great a desire to preserve
their memory and to hand it down to posterity. More-
over, these outward memorials are so much the more
necessary in proportion as men esteem them of little
value, and are themselves cold and indifferent. For
unless they were so much honoured, it might easily come
to pass that men would despise everything of this kind.
For how could they help despising all sacred things, if
they were treated without fitting respect, since they seem
utterly to contemn them when they are held in so much
honour?
During Mass I felt a great desire that Alvaro Alfonso,
who is at Cologne where the bodies of the three Kings
are preserved, might remember in particular to supply
my place at their tomb, and not my place only, but that
of all my companions. I also desired that the same
might be done by all others who are in any place where
such saints as are held in peculiar veneration amongst
us are worshipped.
On the Sunday within the octave of the Epiphany, I
applied the Mass amongst other intentions as a sacrifice
and oblation of thanksgiving, which I owe and have
never sufiiciently and can never sufficiently render for
In Germany. 317
the gifts of faith and humility in spirit infused into me
in common with other Catholics, in answer not only to
our own prayers, but also to the prayers of the Church,
and by force of its faith.
On another day I perceived and noted how those who
withdraw from the Church begin first to grow tepid in
works and holy exercises, and consequently make little
account of and place no value upon whatever they do
not know to have discovered themselves and approved
by their own judgment. wSo it comes to pass that they
begin to seek reasons for their faith and hope, making
everything doubtful, and in this manner they lose the
infused gifts of the Holy Ghost, and the true faith v/hich
depended upon the Catholic faith and the communion of
saints. And when they have lost this they make another
for themselves, according to their own judgment. For
they seek reasons and examine them for themselves, and
they search for the interpretations of the Scrij^tures, and
judge of its meaning according to their own caprice, and
so form a faith of their own, or rather, erroneous opinions.
And when they wish to draw any one into their errors
they ask this first from him as a foundation and first
principle, that he must lay aside all passion, for so they
style the tenacity with which it becomes a Christian and
a Catholic to cling to the opinions and teaching of the
doctors, and the authoritative decisions of the Church.
What else is it for a man to lay aside this passion, as they
call it, except to abandon and lose of his own free choice
the Catholic faith, and the simplicity and humility of
an understanding submissive to the obedience of faith ?
And when they have emancipated a person from this
holy and necessary submission, then they ask him to
seek another faith altogether after their fashion, and if
any one doing this finds that he has either already lost, or
is gradually losing the faith he had, then they say tiiat
1 8 In Germany.
faith and the power to form by oneself a good judgment
upon the Scriptures and other matters, must be prayed
of and sought from God, for that faith is of God, and
that not every one has it, and other such assertions, which
are indeed most true, but which are not made by them
Avith good intention, and do not help to the edification of
others. Oh, how much better would they have done if
they had understood that these gifts can be lost by an)--
one !
Whoever, then, of his own accord has thus lost the
faith which he possessed as long as he belonged to the
Church and had not yet abandoned her, ought not to
wonder if he perceives that when he seeks faith by other
ways which he has chosen himself, he does not find it.
Much less ought he to blame God as if he were unwilling
to give it to him, for God wishes to give faith to every-
one, but He will not give it to one who desires not to
live in the Church, for out of her there is neither salvation,
nor life, nor true resurrection. Every faithful Christian,
then, in the Catholic Church, has knowledge of religious
things and many graces bestowed upon him, but if he
were to seek by himself the reasons for each of them, he
would suffer harm in many ways. Eve had received a
great gift of grace to believe the word of God's command
made known to her by the mouth of Adam, but as soon
as she listened with attention to the question of the
serpent, and began to seek for reasons with which to
answer him, she lost the gift of faith. And when this
was lost it was easy for the serpent to deceive her and
persuade her to do what she afterwards did. And so
she who had received, not by reason, but by infused
grace, at the word of Adam, the faith that in whatsoever
hour she should eat the forbidden fruit she should die,
by reasoning about the commandment and judging for
lierself, ran into the false opinion that by eating the apple
In Germany. 319
she would attain to the condition of God, the knowledge
of good and evil. We must, then, acknowledge with
much thanksgiving the gifts we possess, and which we
have received from God, apart from any judgment of our
own, and though we did not pray for them nor under-
stand what was given to us, as happened in baptism,
in which, in the faith of the Church and of our parents,
the seeds of the Catholic and orthodox faith, hope, and
charity were infused into our souls. So, too, is it in the
other sacraments, for in all of them graces are bestowed,
not in accordance with the measure of our intelligence,
nor in proportion to our knowledge and appreciation of
the form and matter of the sacraments, but graces which
far exceed what we pray for, or what we could ever con-
ceive or desire. If a person puts questions to you, and
is neither able or prepared to edify, and cannot or will
not be edified by you, do not join in conversation with
him, but avoid and shun him as you vvould a serpent or
a scorpion. Do not reply to his questions, for if you
answer well he will not be edified, and if, on the con-
trary, you answer ill, he will not show you your mistake.
On the same day, during Mass, whilst I held the most
precious Body of our Lord in my hands, I saw in a very
clear manner how great a grace it is to assist at the
sacrament of truth, and at this sacred pledge which con-
tains within itself all truth and goodness, and to which
we must not approach except after much purification
and examination of our transgressions. For he who
approaches this sacrament without first reconciling him-
self with God, in receiving it shall receive his own
condemnation. Take the case of one who has received
a command in the name of his earthly prince to leave
the country on account of some crime by which he has
incurred the anger of the prince. Now, if he were to
despise that command and would not attend to it and fly
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from the country, and if, moreover, before being recon-
ciled, he were to presume to go into the presence of his
prince, it is evident that he would receive a severe con-
demnation from him. For inasmuch as the crime was
evil, and on many accounts unendurable, the prince was
unwilling that the culprit should appear before him, and
ordered him to be exiled from his State ; but the culprit
in his pride takes the pains to approach still more nearly
and to present his fault before the eyes of his prince. So
is it with the man who, loaded v/ith the burthen of his
sins, on account of which he had been dismissed from
the number of God's children, presents himself unrecon-
ciled before the face of Jesus Christ, Whom he receives
in Holy Communion. It is just as if these words were
spoken to the sinner — 'Take away this disgusting thing
out of My sight, that I may not look upon it,' and he,
instead of removing it, draws near to the Prince in order
that he may not only look upon it but even touch it and
embrace it with a kiss. So the sinner answers in effect
— ' I know that You cannot endure to look upon me,
but I would have You kiss me : I know, my Lord, that
You cannot bear the sight of me, but I will introduce
You into my inmost soul, which is full of all foulness and
uncleanness.'
On the third day of the octave of the Epiphany
of our Lord, there came to my mind a train of thought
I had formerly conceived as to the graces which I
had understood were to be sought and asked for
according to the order of the litanies which I am
wont to say. And this instruction was given to me
by means of a comparison to be taken from one who
was to serve some great king. Some of the good
qualities of such a man may be put down in this
order : First, and above all other qualities, he should
know and have the power and knowledge and desire to
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.serve his Lord. So we must beg from the three Divine
Persons of the Trinity the triple grace that we may have
the power and knowledge and the will to serve Jesus
Christ our Lord. Secondly, he who would thus serve
must be in the good graces of the prince ; and as I have
need of grace and our Blessed Lady was full thereof,
1 will beg her to obtain it for me of our Lord, that
my service may be wholly pleasing to God and His
saints. Thirdly, it is necessary that such a servant be
diligent and fit to fulfil his duties, and for this I will beg
the ministering spirits who serve God to obtain for
me this aptitude and assiduity in serving. Fourthly, it is
necessary that this servant should be a lover of all that is
seemly and decorous, lest anything should present itself
to his lord which might offend his gaze ; he will, there-
fore, be always anxious and desirous that everything may
be becoming and well prepared, I will, therefore, seek
the intercession of the patriarchs and prophets, that I
may be able to prepare all the ways of the Lord like a
faithful forerunner of Christ. Fifthly, this servant must
be quick and diligent in foUov^'ing the Court whithersoever
it shall go, and for this I may invoke the apostles to
obtain for me the grace to follow our Lord, as His holy
will shall think good. The sixth quality of a servant at
Court is that he should be most attentive to every word
of his lord, and for this I will ask the intercession of
the disciples, that I may be in truth a disciple of Christ,
and an attentive listener to His words and those of all
the saints. The seventh quality required in such a
servant, is that he must be always on his guard never to
offend any of those who live at Court, but must strive on
the contrary to be useful to all in every way, and hurtful
to none, so that no one may be able to lodge a
complaint against him with his lord. In accordance
with this, I will beg the grace from the Holy Innocents
In Geìnnany.
never to injure, or scandalize, or disedify any one.
Eighthly, this servant must be ready to suffer even
unto death, for the honour and interests, or in the just
«lefence and preservation of his master. And for this I
will invoke the martyrs to obtain for me such virtue as to
be ready to undergo any tribulations for our Lord Jesus
Christ, for His honour and for the fulfilment of His will.
Ninthly, this servant ought to speak in all places and at
all times in praise of his lord, from a desire to extend
his renown and fame. So I will invoke the confessors
of Christ, that through their prayers I may be able at all
times and in all places to praise and magnify in every
way our Lord Jesus Christ. Tenthly, a servant such as
we have been describing should dilgently liy from and
avoid all pleasures, amusements, places, conversations,
and all other things which could prevent him from duly
fulfilling the wishes of his lord. For this I may invoke
the intercession of the monks and hermits who abandoned
all worldly things that they might be able to fulfil the
v/ill of their Lord as it was revealed to them. Eleventhly,
this servant should strive to be spotless in person and
dress, that so he may be beloved by his master ; and for
this I may call upon the holy virgins, who strove in
every way to be pleasing to Christ, their Spouse, alone.
Twelfthly, after one has won the affection of his master,
and has been admitted to his familiar confidence, he
should strive to be faithful, not abusing the love of his
lord, but corresponding to it ; for this I vrill invoke
the holy women who have kept their faithfulness in
matrimony. The last quaHty may consist in this, that
if such a servant be deprived of the presence of his
loving master, nay, even if he be for a time quite
separated from him, his affection for him is never
lessened, and he never turns aside to seek the favours
of others, by which he might easily be prevented after-
hi Germany.
wards from reunion with his lord. This suggests to me
the form of my last petition, and in it I ask the aid of
the widows and such as lived in chastity, that they would
obtain for me the grace never to seek any consolation
except from God, nay, when it shall be denied me to
enjoy our Lord, to prefer rather to mourn and sorrow for
His absence than turn to seek any pleasure whatever
which has its source in anything else but Him, and is not
supplied to me by Him. So be it !
Another day, during the same octave of the Epiphany
of our Lord, I considered what a great favour of God it
was that I now beheld, for the thirty-seventh time in my
life, this feast of the Epiphany, and so I went through
the other feast-days which have passed during the recur-
rence of so many years. I however have gained but
little fruit from them, and was never grateful enough
even to acknowledge that so great kindness of God, Who
has on these occasions offered me so many means of pro-
curing my salvation, and of repairing the losses of past
neglect. I gave thanks therefore, and I acknowledged
my ingratitude, carelessness, negligence, and thought-
lessness, beseeching Him to grant that henceforward 1
may increase daily and in many ways in the holy know-
ledge of Him. For this divine goodness and mercy,
which has given to me and to others to understand our
own negligence, I offered the divine sacrifice of praise
and propitiation as a holocaust and victim for our sins,
and may God the Father deign to accept it as pleasing
in His sight. After matins, when I went to say Mass, I
received a very clear light about the Child Jesus, lately
born and given to us. I understood that by the power
of His Divinity He had drawn the shepherds to Him,
though they were far removed from the power of recog-
nizing His Divinity, hidden in the Humanity ; so too in
the case of the Magi, for though they were by no means
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324 In Germany
poor in mind and intellect, yet were they, on account of
their worldly greatness, far removed from the knowledge
of the Divinity of Christ, made a little Babe for us. I
reflected too, on the Innocents who were called ta
martyrdom, without any cooperation of their own. I
prayed to Jesus, Who in these different ways had mani-
fested Himself to those who were far distant, that He
would deign to receive whatever supplications and
prayers are offered for those who either know not how
to seek their salvation, which is in Him, or will not seek
it, as sinners or little children who are still in their
mother's womb.
After Mass there occurred to me the various salutary-
uses for which Christ gave Himself to us, and was given
to us by the Father. For He was given us as medicine,
as food, as drink, as victim, as physician, as salvation of
body and- soul, as strength in death, as pledge of resur-
rection, and lastly, what is most striking of all. He gave
Himself to be ill-used in all ways and killed by us. Here
then I grieved from my heart that I had not as yet, in
any way, given myself wholly to Him, to do with me
whatever He wishes, or shall wish in life or death. I
asked Him therefore now, to employ me and all my
labour in every way just as it may seem good to Him,
for His own glory, the good of my neighbour, and the
salvation of my soul, and that He may grant me to will,
and feel, and think, and do in all things according to the
order of His holy will and wisdom.
After the feast of the Epiphany, on the 15th of January,
I celebrated the feast of the most Holy Name of Jesus,
and I found very great devotion and many different
affections towards this sweet name. I said Mass on that
day for the whole of our Society, because it is called the
Society of Jesus Christ our Lord. During these days, I
found out a great means of help to concentrating my
In Germafiy. 325
mind in prayer. This help was to represent to myself
the presence of Christ hanging on the Cross, and uttering
the words, Miilicr, arc Filius tuns ! Parce ilUs ! Dens,
Deus meus, ut quid dereliquisti me ? Hodie 7neciivi eris in
Paradiso! Pater, in manus tuas commendo spiritum
vieum! Sitio ! etc. And whilst I reflected upon these
words, and considered Christ in this way hanging on the
Cross, I felt that my heart was sensibly drawn and
calmed, and attained a more perfect peace, nay, was
lifted up with greater attention.
About this time there came from the Sovereign Pontiff
the Bull of the Jubilee, and in accordance with the contents
of it, I prepared myself to receive the grace which that
Bull spoke of, and for that end God infused into my soul
a great increase of faith and hope with regard to such
spiritual goods. I besought our Lord to bestow on me
the grace to regain back whatever riches of the soul
I ever alienated or lost, considering the example of the
Jubilee among the Jews, in which each used to return to
the possession of his property, which he had before lost.
I had also many affections with regard to reconciliation
with God. I desired that all the faults I had contracted
by ignorance, or culpable weakness, malice, ingratitude,
or which in any other way had stained my soul or body,
might be so blotted out that nothing might remain in me
which would offend God, His Mother, or the saints.
And with regard to the temporal punishment I had
incurred, I desired most earnestly that I might be
perfectly reconciled with God and His saints, and that
no more public evils might come about in the world on
account of my sins. For it almost always happens that
calamities, such as plagues, wars, famine, and the like,
befall men on account of the accumulated sins of multi-
tudes of men, so that every one is partly the cause for
. this kind of affliction.
o
26 In Germany.
On the Saturday'^'' immediately preceding Septuagesima
Sunday, while I was praying during the night that all my
sins might be pardoned, and while I prayed especially
that I might not fall back into them on account of past
demerits, I experienced intense consolation, considering
the joy which one would feel if he knew and felt that
God, His Mother, and the saints were reconciled to him.
I seemed to hear within me the words that Christ, the
Elessed Virgin, and some saints, my special patrons,
might say to me ; but this thought was one connected
rather with their possible than their real presence. As if
one addressed me in this manner — ' Oh I if you were to
hear the voice of such a saint, who is your friend I '
On St. Agnes' "' day, the glorious virgin and martyr,
whilst I was pondering and reflecting upon different
necessities of those in this life, in which men can have
no relief except by means of Christ and His saints, I felt
a great desire that the saints in heaven would deign to
pray for us and excuse us, each pleading in particular for
those who labour in his own country, and for the souls in
his own lands. While I was offering Mass for this end,
I prayed the Father of Heaven that as often as I should
pronounce the name of His Son, that is, Jesus, He would
condescend to look favourably upon all those in any
quarter that need help for their salvation, whether in this
world or in purgatory, and also that He would remember
all the merits of Jesus Christ, and all the desires that He
had for the salvation of men as long as He lived on this
earth.
To-day, ^yhen the thought once presented itself to my
mind that a time might come when we might lack even
necessary food, I felt a great and strong desire to
possess nothing ; and so from the bottom of my heart I
prayed CJirist, Who lay on the altar before my eyes, that
^^ January 20, 1543. "" January 21.
In Germany. 327
if it were His will and pleasure, I might never as long as
I am in this life pass a year in which I might not find
myself once at least in extreme indigence, without having
anytliing to support me. And if this grace, and I looked
upon it as a great grace, should not be brought about by
human changes and chances, I prayed that light be given
me to know whether it were God's will I should deprive
myself once in the year of all earthly necessaries, and in
this way reduce myself to true and actual poverty. The
desire of effecting this has through the grace of God
often been in my soul. But God then granted me grace
to know what His will is in this respect, and what I say
of myself I say also of my brethren who live with me.
As for myself, God has long since given me grace to wish
and desire everywhere to beg my living from door to
door. I pray God that this desire, as well all other
desires which tend to my own abnegation and abjection,
and to any virtue or grace, may always increase in my
soul with increase of virtue and grace. For many persons
not being accustomed to the exercises of actual poverty,
and other holy acts of the Cross of Christ, easily lose the
affection they ought to have to these acts. But we must
beseech Jesus Christ crucified, that it may not happen to
us to be diverted or even retarded in the race which we
ought to be ever running towards the Cross and the
death of our Lord Jesus Christ. For whosoever runs
in this direction, runs safely to salvation, true life, and
true resurrection. But, on the other hand, the lovers of
this temporal life pursue difficult and dangerous ways.
On the festival of the virgin St. Emerantiana,^^ I under-
stood that I ought to bless our Lord Jesus Christ, who,
on this day, drew to Himself this virgin and martyr,
whilst but a catechumen. And I think it was the effect
of her prayers that I felt great devotion both during my
53 January 23.
328 /;/ Germany,
office and at Mass, for whilst saying the latter I received
abundant consolation, and I shed many tears. And I
desired especially that our Lord, looking on the sacrifice I
was offering, and the sacrifice which was offered to Him
on this day in the person of St. Emerantiana, would
forget the sins of the men who had stoned this saint.
And so I felt that it was a good thing in God's sight, that
day by day as we celebrate the memory of the martyrs,
we present to Christ the good works and merits of these
saints, so that by the sight of them God may be appeased
towards us who of ourselves perform no such deeds, and
at the same time may not remember the evil and malice
which were displayed against these saints.
On this day, finding myself in great consolation and
spiritual joy, the desire came to me that this consolation
might be communicated to a certain person and to others,
but it was quickly answered by a response which seemed
to say — ' Would that you yourself could taste and partake
of the consolation which Jesus would communicate to
you, which the Blessed Virgin and the martyr St. Emer-
entiana would gladly make you share.' At the same time
I had a strong feeling which I had never felt before, and
which I may thus express — 'Would, my Jesus, that I
might clearly know Thy will in all my actions, for this
would be to me the sweetest life in the world ! '
On the day of the Purification of our Blessed Lady,^-*
I received many lights concerning the Gospel, and felt
great devotion during the blessing of the candles. I
earnestly desired that I might not depart out of this
world ere I had attained an intimate knowledge of Jesus
Christ and beheld Him abiding, as it were, in my soul,
keeping it in peace despite all the assaults of the enemy,
delivering it from peril, enlightening it as to whatever
regards His service, and strengthening it against sadness,
^^ February 2.
hi Germany.
trouble and perplexities. On the same day I was in many
ways made sensible of the misery of my imperfections
and shortcomings, chiefly in my outward work. Yet was
I encouraged in spirit, seeing that God was ever favour-
able to me, and that if I but cleave to Him, I can make
myself all that I ought to be. I also felt, on this very
day, a certain joy in beholding how needy and destitute
I am in spirit, since this affords the Blessed Virgin Mary
an opportunity of compassionating me on account of my
shortcomings. I proposed, moreover, frequently to recite
the following prayer — ' O Lord God Almighty, grant me
this grace, that till my death I may enjoy the peace
which consists in beholding Thy salvation, in the light
given to all nations, and the glory of Thy Christian
people.' For by obtaining this, I should come to the
perfect knowledge of Christ our Saviour, Enlightener,
and Glorifier.
Soon after the feast of the Purification, I had a lively
apprehension of the promise made by Christ to them
that forsake father and mother, &c., saying that they
shall inherit life everlasting. On that same day, while
questioning myself interiorly about the account we shall
have to give of time, I understood how it is that He Who
alone can give us time, is to call us to account as to our
use of it. Another may inquire into what I have done
with the things he has intrusted me withal, but God will
ask an account of time itself, no less than of all His
other gifts, as He alone can give and prolong time.
In the Carnival time, I felt overwhelmed with sadness
at the sight of my natural imperfections, arising from the
corruption of human nature. This sadness of mind came
not so much from the imperfections themselves, as from
the consideration of them, suggested not, as is usual, by
the Divine Spirit, but either by my own, or by the angel
of Satan sent to buffet and to exercise me. I was at that
33*^ /^^ Germany.
time very slack in well doing, distracted and withdrawn
from the intimate knowledge and feeling of the things that
are above. Mine only consolation was in the thought
that this was to be my cross, as I had heretofore so often
experienced : a cross made up of these three parts — of
the inconstancy of my carnal mind in regard to spiritual
things, of the effect of the imperfection which compasses
me round about both on the right hand and on the left
^^■hen I consider my shortcomings in respect of charity
to my neighbour, and thirdly, of what arises from
my want of devotion and inattention to v/hat directly
«concerns God and His saints. This consideration of
my three chief defects forms, so to speak, the three arms
of the cross that has so long pressed heavily on my
shoulders, of which I oft-times feel the burthen, that I
may learn to bear that other cross far more pleasing to
Ood, which is to undergo grievous and continual labours
in order to kindle within me the love of God, for the
sake of mine o\\m sanctifi cation and my neighbour's
salvation, ever rising higher and higher to God, ever
descending in myself into lower depths of humility, and
as regards hiy neighbour, never failing to stretch out on
both sides helpful hands. But because I fail diligently
to bear this cross, my spirit groans within me under the
weight of the other.
On the feast of St. Dorothy,^*^ virgin and martyr, I
yearned longingly for the salvation of my neighbours
who are in affliction or any strait, I therefore earnestly
intreated God that He would move them that were in
misfortune to implore His mercy on their sufferings ;
and I was deeply grieved at thinking of the numerous
sufferers who, knowing not how to lay open their misery
before God and His saints, have constant recourse to
liuman and temporal means of relief wherein there is no
^0 February 6.
In Germany, 331
help. Let us then ever pour forth our afflicted hearts
in His presence Who beholdeth sorrow and trouble, and
knows full well what each one is able to bear.
On St. Apollonia's day^^ I found great devotion in
applying the Mass to the person who was most desirous
of the suffrages of the Church. I further begged the
release from purgatory for the soul that had best reason
to complain of me and the greatest claim to my prayers.
I also called to mind how, when a child, I was wont to
recite a prayer to St. Apollonia, in thanksgiving for her
having cured me of toothache, which I have never since
felt. I therefore rendered fresh thanks to this virgin,
who was able to obtain for me at so light a cost to be
preserved from this ailment, and I asked that henceforth
through her merits and intercession with Christ, that not
only I, but every one of my brethren, might be kept
from this and all other diseases. I, moreover, besought
this saint to intercede in our behalf with the other saints,
according to the ministry allotted to them by Christ in
the care of the faithful, that they would obtain for us not
only increase in virtue and the salvation of our souls,
but vigour of body, deliverance and preservation from
bodily ailments. For myself I desired that some one of
them would obtain for me humility, and have especial
care of me in this respect ; that another would get me
patience, another bodily health, and so forth. And I
i)ut up the same petition on behalf of all who belong
to the Society, descending to the most minute particulars
in the spirit of holy piety, and with faith unfeigned and
steadfast hope.
May God, Who has created us and all things, enable
us by His Spirit to discern all that we receive from Him,
and to render Him due thanks. Oh, that we could know
all that God works in us, both in our bodies and in
^^ Februarv q.
33^ Ii'i Germany.
our souls, whether of Himself or through His several
ministers ! Oh, that we could at length behold Him, Who
is and Who works all things in us, by Whom all things
are, and are moved, and in Whom are all things ! But
we must ascend to this first and supreme principle and
cause of all by the second causes, even as we reach the
first Mediator by intermediate steps; and the final end,
the term and perfection of all that is, by other inter-
mediate ends and forms. The Father is the first
principle, from Whom are all things ; the Son the first
by Whom, the Holy Spirit the first in Whom, are all
things. The Father from Whom all created being
derives its origin, the Son by Whom all things are made,
the Holy Ghost in Whom all is brought to perfection.
This, of course, is to be taken in an attributive sense,
the Father, Son, and Holy Ghost, being the sole
principle of whatever is created, formed, and perfected ;
from which sole principle all things do proceed, by
Whom all are directed, in Whom all subsist. Blessed be
God for evermore. Amen.
On the festival of St. Scholastica,^^ virgin, I celebrated
Mass in her honour for my own intention. I observed and
understood on this occasion that it was most necessary
and suitable on these festivals of holy virgins, to ask for
those graces which help one to advance in perfection.
All these holy virgins, who spared no pains to build up
in themselves the temple of God in the Spirit, and sought
to become vessels of holiness to please Jesus Christ, the
Bridegroom to Whom they had vowed themselves, such
souls as these, I say, cannot but desire most earnestly to
see us decked with spiritual graces, so that cleansed from
all blemish offensive to the eyes of God, we may be
pleasing to Him in all holiness and justice. Hence,
-these virgins are anxious to obtain for us the graces we
^- February lo.
In Germany. 333
demand through their intercession. The other saints
may be fitly invoked according to the rank they hold,
and the peculiar merits and graces wherewith it pleased
God to distinguish them here below, and whereby they
have attained glory everlasting in Christ Jesus, their
Lord and ours. For God, in His dealings with His
saints, keeps to this order, in virtue of which, each one
desires that God should be imparted to others, even as
He has graciously communicated Himself to them. For
each one was led by a different path in his lifetime, nor
were all endowed with the same gifts, nor was it God's
purpose that they should be exercised in the same good
works and spiritual practices. Wherefore, then, should
it be otherwise than pleasing to the saints that we should
i)e led to the knowledge and worship of God by the
same path as they followed, that the good works wherein
they found God should be practised by us, by such of us,
at least, as call upon them here below ?
On the first Sunday in Lent,^^ while praying and
beseeching God to drive from me all mine enemies, I
received this answer — 'Do thou strive that the Lord
may raise thee far above the dwelling-place of thine
enemies, for not here below is thy dwelling, yet is it
the abode of thine enemies.'
This same day, Avhile reciting office, I wound up the
clock without any necessity, and it was suggested to me to
beseech God that by His grace He would fit and dispose
me for praying well, for it were far easier for Him so to
dispose me, than it could be for me to arrange and set in
order with mine own hands any mechanism whatsoever.
I further took occasion herefrom to rebuke myself for
having heretofore too frequently allowed myself to be
distracted by handling, looking, or putting things in order
without necessity, when I ought rather to have kept
^ February ii.
334 ^^^ Germa7iy.
myself attentive and disposed for my prayers or godly
meditations, inasmuch as my sole care at such times
should be to set myself to perform aright, both in speech
and thought, the duty I had in hand. For we can acquit
ourselves perfectly of these holy exercises, only when
they are performed by the whole man, and with the
concurrence of all his requisite powers. When this is
the case his good angel will not fail him, and the Holy
Ghost, Who is God, will not be absent, and will surely
perfect his action.
On the day that I kept the transferred feast of
St. Martina, virgin and martyr, the lessons of the
nocturns inspired me v/ith a lively faith in her credit
with the holy angels, and her power over the spirits
of evil, whose temples and idols fell in her presence.
I therefore, while celebrating Mass, made a firm resolu-
tion of invoking her protection against them, and I
further determined to put this resolution into practice
every Monday, a day whereon it is my wont to com-
memorate the good angels. For as it is profitable to
invoke the good angels and to be devout to them, it
is of no less advantage to choose a day whereon to
beg the grace of God and these blessed spirits, and
their protection against the fiends who in so many ways
molest, delude, and ruin us. God send that I may ever
enjoy the favour of this holy virgin whose feast I kept on
the Monday after the first Sunday in Lent,^'* that I may
never fail to recall to mind every Monday, not only of
the good angels (which has long been my wont), but also
of the evil spirits, in order to baffle them. I had never
until then felt the importance of this latter. Blessed be
He from, by, and in Whom such sentiments and lights
as these have been vouchsafed to me.
6^ Februcirv 12,
In Germa7iy. 335
On the 14th of February, St. Valentine's day, Stephen
took leave of us and set out for Rome. I felt urged
to invoke, with great devotion, his good angel, as well as
the angels of others, on his behalf, that he might be
encouraged with a lively hope in face of the perils
of his journey. I moreover felt a great desire that
many good and patient travellers might confront these
dangers, and so by their patience and prayers obtain
God's grace for those who shall hereafter make the
same journey.
On the occasion of his departure I felt moved by the
good spirit, at considering how long his good angel had
tamed in our household, yet that I had never noticed
him, and that he was now locally parted from us. And
I grieved that I had not invoked him concerning the
care of the youth of whom he was in charge, for all that
this angel had kept him humble and submissive to me,
nor had allowed his bad spirit to be as troublesome to
me as I deserved. Thus, while considering the ministries
of angels on behalf of men, I fully realized how necessary
it is that the Divine Spirit, Who upholdeth all things
most perfectly, should quicken our souls, and giùde them
by the outpouring of His gifts. We must, therefore,
beseech Christ that He would keep His Spirit within
us, failing Whose influence, the good angels themselves
v/ould be powerless to direct our souls. For Avithout this
Spirit, their inward suggestions would be void of efficacy,
and could not penetrate into our innermost soul. It
is the Word of God that is quick and powerful, and
sharper than any two-edged sword,'''^ piercing even to the
dividing asunder of soul and spirit, of the joints and
marrow, of the thoughts and interests of the heart.
Such is the virtue of the Divine Word when taught
and recalled to us by the Holy Ghost.
•'^ Heb. iv. 12,
33^ ^^^ Germany,
On the same day, while considering the divers s^^irits
that frequently disturbed me, and made me in turns
hopeful or despondent about the possibility of doing
good in Germany, I observed that we ought not to
rely on the words of that spirit whose wont it is to
exaggerate the impossibilities and difficulties of every
undertaking, but rather to give ear to him who shows
how possible things are, and who gives encouragement.
Yet must we take heed lest Ave run too far to the right
hand, and forsake the middle path which prudence marks
out for us, so as neither to be unduly elated by ground-
less hopes, nor to be weighed down by despondency.
If this may not be done, and we must needs go either to
the right or to the left, it would be safer and less perilous
to yield ourselves up to the hope that cheers us, than
to the opposite extreme, where there are countless errors
and delusions, countless roots of bitterness, involving us
in a trackless labyrinth. He who can discern the spirit
of hope and his words, and likewise the spirit of tempta-
tion and trouble, is enabled to gather useful lessons from
both. We should then strive to lay hold of and to keep
the spirit of hopefulness, and when we have lost it, to
seek it anew, to preserve the joy, the consolation, the
l^eace, and other dispositions that arise from good
inspirations ; to these must we ever come back in
order that they may strike deeper root within us. We
must not, however, receive all the thoughts that may
occur to us, as if they could not possibly have some
ingredient of truth, for even the wicked spirit can dis-
guise himself as an angel of light. In regard of the
adversary and his suggestions, we must deal with them by
way of contradiction ; the spirit himself, and the senti-
ments he inspires, is to be driven forth and to be
shunned. Not so, however, as to all his suggestions, for
you may draw from them many warnings, and learn
I
In Gcnnaiiy. 337
thereby prudence in secular business, for many of them
may be true and useful, if they be quickened hereafter
by another spirit.
On the transferred feast of St. Hyginus,^'' pope and
martyr, when about to celebrate for the intention of the
Sovereign Pontiff, Paul III., I considered the goodness
and liberality of Jesus Christ, Who deigns to impart Him-
self not only to the just, but to sinners likewise, as He
did to the traitor Judas at the Last Supper. And here I
was reminded that as Jesus Christ imparts Himself to
me daily in the holy sacrifice, and is ever ready to com-
municate Himself in manifold ways, whether in prayer
or in other pious works, I ought in like manner to
dedicate, and wholly yield up myself to Him, and for
His sake, to the welfare of my neighbour in preaching,
instructing, consoling him, and by spending myself for
him with all that I have.
On the feast of St. Brigid,''" virgin, I had various
thoughts concerning the salvation of souls; and I grieved
at the remembrance that in this province there are so
many parishes without a pastor, even w^holly destitute of
any priest. Yet had I then great consolation in con-
sidering how earnestly St. Brigid yearned for the salva-
tion of souls, as appears from her writings and prayers
which are still extant. I therefore gave thanks to God
for all the benefits conferred on Holy Church by means
of this sainted woman.
On the transferred feast of St. Gilbert,*^^ confessor, I
was affected during Mass with a great devotion and
compassion for the departed souls, and my tears ceased
not to fall during the Mass. I felt a desire of giving
'^ Transferred from J anuar}- ii.
•>' Transferred from February i. This seems to have bcci\ the Irish
St. Brigid, as the feast of St. Bridget, widow, occurs either in July or
October in various calendars.
^* IVansferrcd from February 4.
W
38 In Genu any.
myself up to Christ, and I saw that there was no better
way of so doing than to take part in His sufferings, not
bodily only, but those He underwent in His Soul, which
grieved over the everlasting torments to which so many
souls are doomed, and over their temporal sufferings,
especially those of the souls in purgatory.
On the feast of St. Peter's Chair,'^^ while saying Mass,
I felt the wonted anguish my imperfections cause me, and
there occurred to me this good thought, to wit, that 1
should not make so much account of these imper-
fections, nor spend so much time in considering them,
since by making little of them they quickly vanish,
and the mere contemplation of them adds to my
imperfection.
On the day on which I celebrated the feast of
St. Genevieve,"^ virgin and patroness of Paris, while
my mind was filled with the thoughts of the innumer-
able difiiculties in the way of the conversion of
souls, difficulties which in nowise depended on me, I
felt overwhelmed with disgust and grief, which under-
mined the confidence I had hitherto felt. In order to
dissipate this melancholy, it was given to me to consider
that the following things are necessary — (i) that I am
not to undertake what does not concern me, or other
work than what I have presently in hand ; (2) that 1
ought not to extend my care to so many things at once ;
(3) that I ought to use all diligence in regard of what
I have actually to do ; (4) that I should proceed in
these works of charity, as one who by tlieir means paves
the way to higher and more important deeds.
On the day on which I celebrated the feast of our
holy Angel Guardians, which was on the ist of March,
I felt great devotion, especially during the Mass, which 1
^^ i.e. at Antioch. February 22.
"^ Transferred from January 2. ,
Iti Germany, 339
celebrated for our Society, and I besought the Lord that
it would please Him to compass it round about and to
protect it, as with a hedge, through the guardianship and
patronage of the holy angels.
While celebrating the office and Mass of St. Bruno,'^
the founder and patriarch of the Carthusian Order, I
felt an earnest desire that this holy order, together with
the other orders of monks and hermits, might flourish
anew. I then said Mass for the Society, praying that it
might, according to God's will, contribute by its labours
and toils to the reformation of every religious com-
munity which the Roman Church has approved and
instituted.
I felt at the same time an ardent wish that there might
be many, who, for the love of Christ, would humble
themselves even to the lowest works, and many so well
trained in spiritual exercises as to be ready to undertake
any duty, and to deem themselves as slaves who are
prepared for all. I likewise prayed that there might be
many who would account it gain and glory to serve at
Mass and to assist the ministers of God. Fiat ! Fiat !
The same day I called to mind how advantageous
it was for a man to be held in the remembrance of the
just, wherefore I conceived a heartfelt desire that the
saints, who are for ever enjoying the visible presence
of God, might be mindful of me.
I desired also to find place in the remembrance of
Christ, for whatever belongs to His Manhood is most
perfect and well pleasing to God, so that if He but
vouchsafe to bear me in mind, I shall in a certain way
exist in Him, and hence come to be most pleasing to
God in that respect, for He takes delight in whatever
"1 St. Bruno's feast falls in October. This and the preceding para-
graphs may perhaps show us the special devotion of Father Favrc, as
he may have said voti\e masses of the saints commemorated.
AV 2
;40 In Germany
He finds in Him. I further craved that the fruit
tliereof might be a love wherewith I might love God
and His Son, Jesus Christ.
As regards the Society, for whicli by Ciod's help I
have ever been most solicitous, I felt an ardent desire
that it might increase in numbers and virtue, in the
([uantity and spiritual quality of its members, so as to
compensate for the falling off of other religious bodies.
1 further prayed that there might be found a great
multitude of laics and clerics, vdio, forsaking all worldly
tilings, would offer themselves to obey in all things which
Avith the approval and according to the order of the
Church are practised in religious orders, and that of
these some might select one order, and some another.
God grant that this may come to pass, and provide fit
persons to try the spirits whether they be of God, and
to determine what calling is most suited to each one.
May Jesus send a good number of persons so well
grounded in faith, charity, and other virtues, so as to fill
the religious houses, so that, what is beyond all else
to be desired, they may all be sanctified and perfected
in Christ.
Another day, while reciting the office of St. Roch,
confessor, I had good thoughts concerning the advan-
tages, truth, and necessity of the outward worship of
Christ and His saints. I felt, thereupon, deeply grieved
tliat the heretics make no account of the ceremonies
and rites of the Church, which are so necessary to
maintain men in humility, concord, and religion.
For if under the Old Testament there was so great
a variety of ceremonies and sacrifices of irrational beasts,
jjrefiguring what was to have its fulfilment in Christ,
how can it be against God's will that we should have
a form of outward worship under the New Testament,
and make use of certain ceremonies with regard to
In Germany. 341
the Body of Christ ? The ceremonies of the Old Testa-
ment foreshadowed those of the New, and these last
are entirely spiritual. The former rites foreshadowed
not only the Spirit of Christ, but His most holy Body
also. Thus in the outward ritual of the New Testa-
ment we practise that which was before represented
in figure, and v\'e worship the holiness of Christ's Body,
and make Him our model, not only in the spirit, but
in the fiesh likewise, since our bodies are temples of
the Holy Ghost. Under the former covenant, the flesh
of beasts was offered, but under ours the Body of Christ;
they washed their own bodies in material water, that
we might understand to wash the old man in spiritual
water. We have, therefore, an external worship con-
sisting of actions cognizable by the outward senses,
as a fulfilment of the Old Law and of its figures, and
not that we prefigure or represent what is to come. We
have also a service of worship for the Word of God,
of His Christ, and of His Church, and also for the
Holy Ghost. To hold this outward worship in no
account is, therefore, to ignore the IVIanhood of Christ,
and to show little care for the holiness of one's body
and flesh. Certain ceremonies of the New Law are,
however, figures of the heavenl}- and glorified worship
paid on high to our Lord.
On the feast of St. Gregory,"- pope and confessor, I
was penetrated with intense gratitude to so illustrious
a pontiff and doctor, for that, more than all others,
he had left behind him the necessary teaching con-
cerning the souls of the departed. For had he not
spoken so plainly of purgatory, and of what may
give relief to the souls therein detained, there might
have been nowadays a greater number of those that
withhold belief from this dogma. Blessed be God
"- March 12.
34- I^^ Gei' many.
for having divinely instructed so great a doctor con-
cerning the compassion we ought to feel for these
l)Oor souls, and for having given them His Son, Jesus
Christ, for their Advocate ! I here made the resolution
for the future to keep a remembrance of this sainted
Pope when I call to mind the souls in purgatory,
and to endeavour to inspire devotion to these holy
souls to such as are devout to this saint ; and on the
other hand, to persuade those who pray for the souls
of the departed, not to forget to implore on their behalf
the aid of this holy Pontiff.
On the day of our Lord's Passion, ^^ I was made aware
of and noted down what follows. The first thought that
occurred to me was, that though I had been much
troubled and agitated throughout Lent, and though these
trials had seemed to renew the wounds of my miseries and
failings, yet I could not feel sorrow for the imperfection
of my doings, whether they regarded Christ, my neigh-
bour, or myself My mind was distracted from all wherein
it was wont to find peace. My flesh was wholly taken vc^
with those things in which from childhood it had found
disquiet and death. It seemed to me that torpor and
ignorance had regained their hold on mine actions, and
that all the sentiments I had fondly thought to have died
out, were quickened anew. It was therefore not without
cause that I grieved, and was saddened at these dis-
turbances, which so much afilicted both my soul and body.
When the day on which is made the commemoration
of our Lord's Passion had dawned, and I began to
revolve these things in my mind, it came to pass
that, feeling inwardly strengthened, I perceived that
all this had been to my profit and advantage. For
is not this the season, are not these the days, whereon
we renew the memory of Christ's Passion, of His
"^ March 23.
In Germaiiy.
stripes, His wounds, the reproaches and other sufferings
of our Saviour? And surely it is expedient to me that
my spiritual wounds and all the vestiges of my ail-
ments, as yet so imperfectly cured, should be, as it were,
renewed. I was thus moved by the grace of Clod ttj
entreat Him, for the sake of Jesus crucified and dying
for me, to grant me that I might be healed of these
infirmities; and I moreover j^rayed that through the
merits of Christ's Blood, all my carnal affections might
be mortified, deliverance from which I craved in these
words : ' Deliver me, Thou Clod of my salvation, from
all these evils.' I also prayed that the virtue of Christ's
most Sacred Body, entombed in the sepulchre, might
heal the infirmities of my flesh ; and lastly, I besought
the blessed Soul of Jesus Christ, that had descended into
hell on parting from His Body, to hallow my spirit and
soul, by ridding it of all root of imperfection, &:c. I
resolved, moreover, this same day, to offer the divine
sacrifice I was to celebrate on the morrow — namely, on
Holy Saturday — to obtain of God the grace of heart}-
contrition and renewal, and this through the death of
Jesus, whereby that most holy temple was destroyed
and His Soul was parted from His Body. I purposed
also to recite oftener and more frequently the prayer,
Anima Christi sa7ictifica inc. And I was at the same
time specially touched by a light concerning the bliss
and power of the Soul of Christ, when parted from His
Body, yet united to His Godhead, as it appeared in
T.imbus to the holy fathers, and to the souls in purgatory
at its descent into hell. While contemplating the soul-
less corpse of Christ in the sepulchre, still united to the
Godhead, I felt powerfully moved to ask for a real
separation from sin and all vanity, and the grace of
being quickened by God through the merits of His risen
Christ.
;44 I^^ Germany,
On Easter eve, there occurred to me some precious
lights on the two articles of the Creed — 'He suffered
under Pontius Pilate, vras crucified, dead and buried ;
He descended into hell, the third day He rose again
from the dead/ To this God added the favour of an
earnest wish for suffering somewhat for Christ, daily to
bear my cross, to die to sin, to be buried to the world,
by being deprived of all relish for this temporal life, and
to rise again renewed both in soul and body, in order
that I may be fashioned after the pattern of our Lord
Jesus Christ, Who died for our sins and rose again for
our justification, that we, being dead to sin, might live
unto justice, so as not to relapse into sin, or fall
any more under the yoke of death, the death of sin,
conformably with Christ, Who having arisen, now dies no
more, nor hath death any dominion over Him.
On the day of our Lord's Resurrection I experienced
an unwonted consolation during Mass, yet without that
sensible devotion I but too frequently desire for mine
own gratification and the edification of others. There
was in that desire something of mine own, and I was
conscious of an inordinate impulse, inordinate, at least,
so far forth as regards the vehemence of my craving.
While contemplating the glory of Christ's Manhood
united to the Godhead, a clear knowledge thereof was
vouchsafed to me, and I was penetrated with amazement
and admiration. For it is surely a matter for wonderment
that a human body united to the Godhead should serve
as its instrument for corporeal operations, and more
wondrous still that the principle of life within the bod}-,
in other words, the reasonable soul, should be immedi-
ately united to the divine nature, for the action in this
case is just as much in kind and degree the action of a
physical and organic body united to the Godhead, as it is
the action of a sensible and rational principle of life.
In Germa7iy. 345
The human spirit, that is, the rational soul, considered
as exalted above the flesh and intent on things spiritual
and eternal, is infinitely more noble, when we consider
it as united with God, and deriving from Him its every
impulse and motion.
I then prayed most earnestly that God, through the
merits of His risen Son, Jesus Christ, would graciously
grant my body and soul to be one day glorified for the
praise of His holy name, from Whom, in Whom, and by
Whom is all grace and glory and whatever natural gift I
possess.
I also desired that the bodies and souls of all men,
being as they are most capacious vessels of grace, might
be filled from the overflowing fulness of the Sacred
Humanity, which contains Vv'ithin Itself all the fulness
of the Godhead. May God grant that I too may be
enriched with this plentiful grace.
I made use of the consideration of the four qualities of
Christ's glorified Body, to ask certain analogous gifts for
my soul, to wit, that through His grace I might be ready
and swift in well doing, and in bearing evil, more intelli-
gent and enlightened, and less sensitive to sufferings.
On Easter Monday, after the nocturnal office, I fell into
mine accustomed distress, that is, I grew sad for these three
motives — (i) I failed to mark within me, as I desired,
sensible tokens of God's love for me ; (2)1 discovered in
me more than I expected of the traces of the old Adam ;
(3) I was not able to reap among my neighbours the fruit
I wished for. In these three things does my cross consist.
In the course of the day, v.hile revolving these thoughts,
I heard, as it v\'ere, an inward answer to this effect —
^ Thou oft-times desirest to be taken down from the cross
ere thou art dead ; Christ died upon His, wherefore then
shouldst thou not begin to be willing to die upon thine
<ò\\Ti cross ? But thou art willing just to sufl"er somewhat in
34^ -^^^ Gerììiaìiy.
order to lead a life full of consolations, and to be kept
from feeling the burthen of thy corrupt nature. Henceforth
desire rather to die to this life of thine, which is too
fluctuating, too unstable and changeable. Thou canst
no way die so well to this life as by the death of the Cross,,
which goes counter to it and consists in these three
things — (i) that thy soul be so far in repose as never
to desire, or to seek to feel, for thine own sake, any
accidental devotion ; (2) not to be troubled even though
thy old man rise again by putting forth his roots and
inclinations to mortal or venial sin ; (3) to maintain
thyself in peace, when thine outward works appear void
of all fruit whether to thyself, or to those who look into
thy doings, be it to profit by thy good example, or to
slander and to slight thee. When thou shalt have died
on this cross, and shalt, so to speak, be buried, taking no
lieed of the esteem or contempt of men, then shalt thou
taste of a new spiritual consolation and feel thyself
quickened with a new life, the root and fruits whereof
shall not be of the same kind as the former, but far more
excellent and lasting. Hitherto thou hast delighted rather
in the greatness of the tree which draws its increase from
divine grace than in its roots, in which its virtue mainly
resides ; thou hast regarded the leaves an(J flowers
which are but passing, and not the fruits which tend to
perfection. This is why thou canst not enjoy stable
consolation. Seek not then the root of this tree for the
sake of its fruits, but rather its fruits to obtain the root,
and, moreover, desire that the root rather than the fruits
may abide in thee, for it is by the root thou shalt attain
glory. Let then the root be the object of thy toil and
cares, for this it is that shall one day appear in glory^
even as the root of all good, which is Christ, has now first
been glorified. In the world to come, the root will be,
and be seen to be, the fruit ; not so in this wretched life,
In Germany. 347
where it is laid low and trampled under foot. Wherefore,
if thou wilt go in search of the fruits, seek such as are
such in the next life.'
Another day during the Easter week, as I was moving
into a house I had hired, I felt divers pious motions and
desires for a prosperous entrance into this new^ dwelling ;
so I recited the following prayer of the Church in every
part of the building — ' Visit, O Lord, this abode, and
drive far from it the snares of the enemy, let Thy holy
angels dwell herein to keep us in peace, and may Thy
blessing be ever upon us, through the merits of our Lord
Jesus Christ. Amen.' This I did with a sentiment of
devotion, feeling it was proper to act in this wise when-
ever one goes into a new dwelling. I also called upon
the good angels of the circumjacent places to guard both
myself and my companions against the assaults of the evil
spirits lurking in the neighbourhood, especially the spirit
of fornication, which, I doubt not, dwells with fallen
Avomen and fornicators, and other vicious persons who,
as I learned, lived hard by. I also invoked St. Otillia,
St. Jodoc, and St. Lucy, the patrons of the chapel near
tlie house I had taken. I was penetrated with deep
sorrow on beholding that this chapel was defiled and
profaned by the fornications of those who pass that
way, and felt on that account an earnest wish to repair
it, and to restore the veneration of the saints aforesaid,
whose memory had wholly ceased to be honoured in this-
chapel, which had in former times been a place of great
devotion to them and of confidence in their help. I
celebrated holy Mass for this intention, that it might
remedy the sins committed through the neglect of this
devotion, and that I might be enabled to restore it to
some extent. God grant, through the intercession of
these saints, and of all the others, that I may be allowed
to labour at this restoration.
34^ ^^^ Germany.
In the evening of this same day, when about to retire
to rest for the first time in this house, as I felt an indis-
position, which occasioned a certain heaviness of spirit,
I began to beseech our Lord to grant me to prosper in
this dwelling, by rendering the air of the place whole-
some, or to dispose things otherwise according to His
good pleasure. I begged the like prosperity for my
neighbours, that they might be shielded from all evil,
and my coming among them might be favourable and
propitious to them, and I ended by praying that, by
the merits of St. Lucy, Ave might be guarded against
every ill. Thinking of this excited within me hearty
gratitude to God, seeing that as I had been so often
compelled in the course of my life to change my abode,
though I never did so with a view to greater conveni-
ence, yet it had never befallen me to contract any illness
through such change, though I had frequently gone to
dwell in dangerous and unwholesome places. Thus, for
instance, I have often had to lodge in filthy hospitals,
more often still in wretched apartments, which sometimes
were very cold ; and now and then in miserable huts,
where, saving a little straw, all was wanting — not to speak
of those nights v/hen I had to lie down under the canopy
of heaven. Blessed be He Who in these straits, and
many others of like nature, has preserved and helped
me. On this account did I give thanks, which were
well due, trusting that He Who never failed to protect
me in other places of abode would surely not forget to
come to mine aid in my present dwelling. I also prayed
for all to whom it has happened, or ever may in future
happen, to go to, or to dwell, in the places I have passed
through, or where I had lived or prayed. May it please
my God, Who has inspired me Avith these sentiments, to
fulfil them according to His will, rather than according
to what I may wish for or demand.
In Gerniany. 349
The same day, as I was writing to the Countess de
.Montfort, and the Vicar General of the Most Reverend
J>ishop of Spires, there occurred to me certain thoughts
concerning the Resurrection which I never had before.
They consisted in certain practical lessons, resulting from
the fact that our souls will be glorified ere they are
reunited to the body, even as Christ was glorified in the
spirit before glorifying His flesh. Now, the consideration
that our souls can, and, in very deed, will be, in bliss^
:ipart from the body, should teach us to despise it, and
to realize more deeply those words of the Apostle, ' We
are debtors not to the flesh, that we should live according
to its lusts.' As also that we are not called upon to give
full satisfaction to our bodily wants, seeing that the body
is not so necessary to us as might appear from the care
we take of it, as if without it we could not be happy ; for,
on the contrary, the soul will be in bliss before the body,
and they who suffer in hell are tormented in the soul long
before the body is put to torture. May Jesus, "Who for
our sake laid down His life, and ere He rose again shed
happiness on the holy fathers, grant us to learn to lead
a spiritual life, instead of this wretched life, which is
wholly taken up v»'ith evil thoughts and guilty memories
and yearnings, and to live a life which is the very opposite
of this.
On the feast of St. George the martyr, ''^ while saying
Mass in St. Christopher's Church, I made a memento of
a person lately departed, the day of whose burial or
deposition was then being kept. I felt a great consola-
tion at the lively apprehension of the glory Christ bestows
upon souls. I was principally touched by the great
generosity He gives proof of in rewarding what is done
for His sake, in recompensing each work with the guerdon
that is its due. And of a truth, the reward of any work
"* April 23.
350 In Germany.
whatsoever done in and by His grace must needs be very
great (those which are performed without grace can, of
course, claim no reward), since to God it belongs to
appraise them according to His charity and liberty, and
to reward them in the measure of the Almighty power
of His Godhead. And as the lowlimindedness of Christ
knows no bounds, He disdains not to reward, and to
make account of the slightest things which are done for
His sake ; and as His riches are infinite, immense too is
the recompense He awards them. I next began to be
intensely grieved, that nowadays so little thought is taken
of the rewards awaiting our good deeds, whence comes
heedlessness and want of fear of the chastisements in
store for our bad deeds. In this way do we lose the hope
of reaping what was sown in tears, and the dread of sin ;
since we are blind to the punishment that corresponds
to it. In a word, while no heed is taken of good or evil
doings, we lose, moreover, true knowledge of the deified
Humanity, made manifest to us in the Incarnation of the
AVord, in order that our salvation might be wrought out
by Christ, Who is both God and Man, Who is to come
again to judge all the living and the dead and to take
account of each one's doings in his lifetime, and to
come in that same Manhood which was seen ascending
into heaven, according to those words which were spoken
to His disciples — ' He shall so come, in like manner, as
ye have seen Him go up into heaven.' The liberality,
and gratitude men give proof of to their servants must
exist in a far greater measure in Christ. It is unques-
tionable that any mortal prince can confer the greatest
happiness on the meanest of his servants by merely
taking notice jòi his work, and make him as it were
beside himself for joy and wonderment at the conde-
scension of his prince, who deigns to appreciate what
the servant himself made Httle or no account of. They
In Germany. 351
therefore are in the wrong, who preach and speak of
'Christ's Godhead, omitting all mention of His Manhood,
thus doing away with all comparisons and resemblances
between God and man, though not stripping Him of the
flesh He took to Himself. He was pleased to take upon
Himself a body and to become a slave, that we, despite
the meanness of our origin, might more easily be brought
to the belief tliat we are able to attain the likeness unto
■God promised to us, in that wc hold for God and Man
Him AVhom we are to worship and serv-e, not only
in spirit, but bodily too, since it pleased Him to take
that nature of ours wherein He suffered, and where-
with He is now gloriously reigning at the right hand
of God the Father. This human nature, so highly
exalted by God, claims to be \'enerated by us in holiness
and justice, seeing that it is a most perfect instrument of
■our redemption, justification, sanctification, and consum-
mation in glory, and the temple of the whole Godhead.
Lucifer refused to submit to this nature, and by sub-
mission to the Humanity of the Word to become subject
to the Most High ; he chose rather to enter into the
joy and glory of his Lord by his own strength and virtue.
He had set before him the mystery predestined in the
'eternal counsels, the mystery of the humiliation of the
Son of God, whereby it had been foreordained and
decreed from eternity that He should become Man,
and by this means to be subject to Him Who before all
ages had begotten Him coequal to Himself Lucifer
refused to humble himself to the Ciod made ]\Lan A\'ho
had thus from the greatest become the least. And since
he would not consent to humble himself, by means of
the faith and grace wherein he was created, to Him
AVho was to take our human nature, he lost the gift of
faith, and fell back upon himself, saying, ' I will ascend
.above the height of the clouds, I will be like unto
352 In Genncuiy.
the Most High ;' an ascent which was his ruin and
degradation.
Before celebrating Mass on St. INIark's day/^ I
became conscious of a downward motion to evil, and
Avas overwhelmed with such grief and sadness that I
was moved even to tears that I should still be liable
to such disturbances. I therefore besought the Lord in
the spirit of compunction, which, as my past experience
taught me, was the true remedy for these temptations,
to enable me by His grace to employ myself wholly
in discovering and acquiring the good that is still
wanting to me, so that if I have occasion to grieve, I
may grieve rather at beholding myself so devoid of
virtue, than for the evil motions I may chance to feel,
and may be so taken up with desiring and seeking after
my perfection, that no room may be left for thinking of
what may draw me down or backwards.
I perceived most distinctly on this occasion, as was
most frequently the case before, how necessary it is to
distinguish the several degrees of perfection, so that
when once we know them we may strive to attain them ;
not that we are to take our rest at any determinate stage,
but rather should make good our footing in order to an
advance. Now this advance can be made in three ways,
according to the three-fold relation of our virtues —
(i) Avith regard to what appertains to the knowledge
and love of God ; (2) with regard to what concerns our
iieighbour, for it is certain that we daily stand in need of
fresh knowledge, and renewed affections, concerning the
interests and the spiritual and bodily needs of our
neighbour. From these two things results a third, to
wit, our own progress in good, which is to be directed
toward God, and through God to our neighbour. But as
our progress in perfection necessarily supposes that we
7*5 April 25. '
In Gerviaiiy. 353
strip ourselves of the old man, and put on the new, we
must needs, whether we like it or not, suffer temptations
and prickings both in the spirit and the flesh, for this it
is which helps us in our path, and by temptations and
prickings are meant not only such as disturb our peace,
but those that goad us on to sin, otherwise we should
have no knowledge of our own soil, on which we might
be building before having laid the foundation-stone,
which is Christ, a stone which cannot be laid ere our old
man is destroyed. We have then need of patience, and
as we have heretofore observed, we should strive might
and main to acquire what we still lack, and to endure the
stings of sin until it shall please God to send us relief.
It is to be borne in mind that these distinctions drawii
out above need no new terms, or names which are not
in use with doctors of positive or scholastic theology.
The reason whereof is, that we should be most careful
not to depart from the common mode of speaking of
Catholic doctors, nor should we multiply the books to be
read, especially those of the Divine Scriptures, according
to the diversity of spirits, since the same passage may
suit different dispositions. Besides, if every man ^\TÌtes
and composes books in terms of his own devising, we
shall see, what has partly come to pass already, countless
sects, and diversities of doctrine and of views concerning
sacred things. We are not therefore to think that we
should adapt what has already been wTitten and approved
to our new-fangled terminology, but rather our termin-
ology should be made conformable to what is wTitten.
W^herefore, every spiritual light and sentiment not in
conformity with the teaching of the Catholic Church and
its approved doctors is to be rejected.
On the feast of the holy martyrs Cletus and Marcel-
linus,''^ Popes, after saying matins, I felt intense devotion
^•^ April 26.
'*54 I'f^ Germany.
o
in considering how the mercy of Christ brought to a
Ijetter mind the holy Pope MarcelHniis, whom fear of
death had led into idolatry, so that he attained the
martyr's crown.
It was given to me by tlie grace of the good spirit to
mourn on this occasion over my backsliding in the way
of virtue, for which I had never yet wept enough. I
also admired the mercy or justice of God in my regard,
which consists herein, that I have never or but seldom
felt within me the threatenings or rebukes of His Holy
Spirit on account of my sins and shortcomings, since the
reproaches inwardly addressed to me came either from
my conscience, or from the spirit given me to buffet me
and to exercise my virtue. I then received grace to beg
earnestly of the Most High, that He would enable me
for the future to hear the warnings and rebukes of the
Holy Ghost. For the which end I said the following
prayer — 'My Lord and my God, methinks that Thou hast
hitherto kept silent at the sight of my past sins and my
present imperfections ; that no word of Thine has yet been
spoken to my heart and soul concerning my sins, while
Tliou hast in manifold ways taught me to follow Thy
counsels and to do good. Begin therefore in a new way,
that is with no intermediary, but by Thine own Spirit to
suggest to me the words and sentiments of true contrition ;
stir up my soul by Thy Spirit to mourn for my sins, even
as Thou hast hitherto done so by means of other spirits.'
I conceived this desire, not because I was depressed by
any sin, or that I felt the prickings of conscience, but
ÌKxause I was conscious of that higher spirit, the Spirit of
( rod within me, and therefore I desired that the sense of
my sins, and the knowledge of what it is to offend God,
sliould be renewed in my soul.
Another day, while visiting Master Peter of Gueldres
(Canisius), who was going through the Spiritual Exercises,
In Germa?iy, 355
most cogent arguments came into my mind, which gave
me to understand far more clearly than ever before, that
it is of great advantage for the discernment of spirits if
we attend not to the thoughts and inward suggestions,
but rather to the spirit itself, which is wont to manifest
itself by means of desires and affections, the strength or
weakness of the soul, tranquillity or disquiet, sadness
or joy, or other spiritual affections of the like kind.
By means of such marks one may more easily know
and judge of the soul, and of the spirits which move it,
than by means of thoughts. There are some, who, by
means of many and various exercises of prayer and con-
templation, are scarcely able to distinguish the diversity
of spirits, but seem always agitated, now more now less,
l)y one and the same spirit. The most effectual means,
however, for distinguishing this diversity, is to propose
the choice of the state of life to be embraced. But
generally speaking, the more any one applies himself,
with all his affections, to do, or hope for, or believe, or
love, a higher and more perfect thing, the better he will
be able to know the diversity of the good and the evil
spirit. In some the evil spirit is not recognized, chiefly in
those who are given up to piety and devotion, because thev
liave no thoughts which are outside the limits of goodness
and truth, nor any evidently inordinate affections. But
if these persons can be induced, however perfect they
may be, to examine themselves, and see to what higher
degree of perfection they might aspire, and whether the
sort of life already embraced by them is immutable, and
what more perfect sort to embrace, they will then easily
distinguish both these spirits, that which strengthens
and that which debilitates ; that which enlightens, and
that which produces darkness ; that which justifies, and
that which defiles — that is to .say, the good and the
bad snirit.
JD
56 III Germtiìiy.
On the fifth Sunday after Easter, I noted certain things,
the order and manner of which had been already clearly
enough shown to me the preceding Friday, and they had
reference to what may be and usually is asked in the
colloquies of the four weeks of the Exercises. In the first,
these three graces are rightly asked for, namely, a true
knowledge of and contrition for the sins committed in
our past life, knowledge and resolution of a real amend-
ment, and a true regulation of our life for the future. In the
second week, in accordance with the end of the contem-
l)lations of the life of Christ, which end is to know Him
in order to imitate Him, these three graces are, with good
reason, put into the colloquies (I am speaking of the
principal colloquies to the Blessed Virgin, to Christ, and
to the Eternal Father). The first is the abnegation of
self, the second the perfect contempt of the world, the
third the perfect love of the service of Christ our Lord.
There are many persons who think that they have a great
esteem for the Person of Christ, and that they love Him,
v/hen, notwithstanding, they do not like the things in
vvhich the service of Christ consists. Such persons, to
say the truth, think frequently, and not without consola-
tion, of Christ, and of His virtues and perfections, but
very seldom of the works which He requires from His
servants, and in which He desires His followers to be
exercised, in order that, being where He was, they may
hereafter be where He now is. In the third week, during
which we meditate on the Passion of Christ, those three
graces seem to me very suitable, namely, compassion for
Christ's bodily sufferings, compassion for His poverty and
His privation of all things, compassion for the insults and
reproaches He suffered, for there are many sufferings in
these things the diversity of which we cannot feel without
the help of God. In the fourth week, which has for its
subject-matter the contemplation of Christ, risen in glory,
In Ger7nany. 357
are placed these three graces — the first the love of God
and of Jesus Christ, the second perfect joy in Christ
alone, and the third true peace, which is only to be found
in Him.
On the vigil of the Ascension,'" when I was troubled and
afflicted in considering that which is a hindrance in me to
the service of Christ, I found myself, all on a sudden,
strengthened, and full of consolation and resolution.
Then it was given to me to see that such consolations
are no less to be shunned than desolations, in so far as
both are hindrances to the solid profit which sometimes
is delayed by both, that is, by vain sadness and vain joy,
and sometimes more by the latter than the former,
although it is true that the joy with which there is
united a little spiritual vanity, is more helpful in doing
good than the sadness with which some disturbance is
mingled. This disturbance proceeds from the evil spirit,
although afterwards it ends in the good spirit, just
as, on the contrary, the joy usually proceeds from the
good spirit and ends in the evil spirit. For just as the
good spirit is wont to take occasion from sadness to
draw us to what is good and solid, to give us true and not
vain consolation, so our enemy is wont to take occasion
from joy to lead us to a vain gladness, the end of which
is real sadness. Let us then consider attentively, and
observe these things both in the beginning and the end,
in order to know from which spirit the interior move-
ments of the soul proceed.
On the feast of the Ascension, it was given me to under-
stand what is meant by seeking God and Jesus Christ above
every creature, and by desiring to know them perfectly.
I was also able to understand the difference that there
is between knowing the creature in God, or God in the
creature, or God without the creature. And this is the
^7 May 2.
,58 hi Germany.
true ascent of mind and spirit, to ascend, by means of
creatures, to the knowledge and love of their Creator,
and not to rest in considering them only. In the second
place, we ought to rise to the Creator by considering
Him as He lives and works in creatures. But neither
ought we to rest there, but to seek God in Himself above
every other creature, v/ithout, for that reason, excluding
Him from the creature. After that, let all creatures be
known in Him more perfectly than as they are in
themselves. Oh, quickly may that time come in which
I shall neither see, nor love, nor fear, any creature apart
from God, and from this may I rise as by a ladder, to
know Him in Himself, and lastly, all in Christ that He
may always be to m.e all in all. By means of these steps
I will strive that Christ, Who is the way, the truth, and
the life, may be in the centre of my heart and my interior,
that is, within myself; and then above me by the mind,
and outside of me by the senses. And thus we ought to
pray that the Father, Who is said to be above, may
communicate power to us ; that the Son, Who in His
Humanity is said to be ah extra, may give us wisdom ;
and that the Holy Spirit, Who, in a certain way, is
beneath, that is, within us, may give us goodness. For
in no other way could our interior open itself and see
God there, nor could our superior part rise to invisible
things, nor feel within our body Him Who is outside of
and above all things.
The day after the feast of the Ascension, ^^ on which was
kept that of the most Floly Cross, I celebrated Mass in
the church called the Church of the Cross, which is
outside the city of Mayence, and in which is preserved
the memory of those wonderful miracles which once
"S The feast of the Ascension in 1543 fell on the feast of the Invention
of the Cross, May 3, the latter feast being therefore transferred to the
following day.
In Germany. 359
happened, one of which was with regard to the crucifix
that is kept there, which was found floating on the
Rhine, going against the current of the river. Tlie other
miracle happened to another crucifix, also venerated
there, which being struck by a gambler, there gushed
forth blood from the wounded head, and to this day it
may be seen to have oozed from the picture. While cele-
brating the holy Mass, then, in that church, I experienced
very great devotion, and felt great sorrow at seeing
how forgetful men are in these days of such illustrious
miracles. After v/hich, I prayed to my Lord to give me
grace that I might be able to know all miracles and
favours of this kind, and that He would receive these
particular feelings of mine as though they were those of
all the members of the Society, and of all the pious
persons I have known, and as though this sacrifice were
•offered by all those to His ]3raise and in thanksgiving
for similar benefits.
Then I promised to return once more to this church,
before I left Germany, in order to celebrate Mass at the
altar of the other crucifix which floated on the water.
On the feast of the Apparition of St. Michael the
Archangel,'"'^ I had a special inspiration to thank God for
the gifts bestowed upon the holy angels. And it seemed
to me that one of these benefits was their exemption
from the infirmities belonging to our souls, which are
shut up in the prisons of our bodies, thereby causing in
us so great a difference and contrariety of feelings, and
so many inclinations to do evil, which those angelic
natures cannot have. It is also a great advantage to
the angels, that they have not, like us, a superior and
inferior part, and those interior conflicts which we have,
but which they did not have even before they were
•confirmed in good, although the evil angels then made
'» Mav 8.
o
60 In Germany.
A\-ar upon them. But in us there is so great a variety,,
that even if some part seems to be good, we have many
others which lead to evil. For the entire will does not
at once go with the understanding, nor the understanding
with the will; and, again, sense often inclines to go
begond what reason proposes. It thus comes to pass
that man is not altogether good and upright all at once,
because there is in him a part which is not so. I was
enabled, however, to know this is a great benefit, for
although some part in a man may be bad, it does not
therefore follow that he must be wholly lost ; and, in like
manner, though he may be lost for a short time, yet his
very changeableness and inconstancy make it possible
that he shall not be eternally lost. Often the sensitive
l)art in man seems corrupt, although the rational part is
not so ; and this is a misery Avhich could not exist in the
angels, even when they were not confirmed in grace. Yet
from this very thing sprang a great danger, that, namel}',
of their being lost like the other angels who were apos-
tates ; for immediately on their contracting evil, it would
have happened, through the simplicity of their nature,
that that nature would have been infected therewith,
and there might have been in them no possibility of one
])art consenting, and the other resisting, but, of necessity,
their nature must either have instantly remained good,
or been wholly infected by evil. I, then, seeing myself
so prone to evil, and surrounded by so many seductions
of the flesh, the world, and the devil, rejoice that I do-
not possess this simple nature ; for if it were so it would
speedily happen that my soul would be imbued Avith
some evil spirit and be wholly defiled. In my actual
state, although some evil spirit may imbue, for example,
my flesh, my understanding, or appetite, my nature does
not therefore become bad at once, because I am able not
to consent to such things, but to resist them with the full
hi Germany, 36 1
force of my will. I desired, therefore, to be so imbued
by the good spirit, that in this respect my nature may be
entirely simple and constant ; but when bad spirits assail
me, then I would rather it was not so, that is, I would
rather have a nature that was inconstant, and not simple,
otherwise I should nm a grievous risk of being instantly
defiled, and of my fall being irreparable.
Blessed, then, be our Lord Jesus Christ, Who for us
became Incarnate, and died; because, having given us so
variable a nature for our help in the various accidents we
may meet with, He nevertheless permits us, by His grace,
to attain to that perfect simplicity and immutability in
good in the kingdom of heaven, although the state of
the damned is that of immutability in torment and in
evil. And thus the saints will be one day wholly pene-
trated by that chief Good to Whom they will be eternally
iniited, and the wicked, on the contrary, by every kind
of misery by which they will be always overwhelmed.
On the holy festival of Pentecost I had a keen desire
to receive from the Holy Spirit an understanding and a
will that were wholly spiritual, and therefore I asked also
that my existence, and life, and thoughts, and words might
be spiritual, for which word I had a particular affection.
1 understood also the very great difference that there is
in divine movements, which may take place in the vital,
animal, and rational spirit of man; and I also con-
sidered how great a difference there is between feeling
a thing in the flesh and feeling it in spirit — between
existing and living in the flesh, and existing and living
in the spirit.
Then, with many prayers I besought that Holy Spirit,
that for the time to come my being, life, and thoughts
might be spiritual, and that I might thus perform the
work of my salvation, and be delivered from those carnal
motions and thoughts by which I am now distressed.
362 In Germany,
For then are things truly appreciated when they are
apprehended by the spirit, especially when the things
are spiritual and suggested by the Holy Ghost. I also
noted the manner in which I experienced carnal move-
ments in my flesh, since it happens that they sometimes
come from the evil spirit in the flesh, and sometimes,
also, by means of the same wicked spirit, in the vital, or
animal, or also in the rational part of man. Again, it
may sometimes happen, that spiritual things are learnt
in a carnal manner, as it also happens with regard to
corporal things that they are felt and understood spirit-
ually. We ought therefore, above all things, to beg the
Holy Spirit to vouchsafe to guide whatsoever spirit is in
us, both that which is the cause of life and of sensation,
and that which is the reason of thoughts and affections,
and to continue to do so till there comes that time and
blessedness v»^hen God will be to us all in all.
Another time, during the octave of Pentecost, I ex-
perienced great devotion in thinking of the gifts of the
Holy Spirit, considering what it is that is meant by the
gifts of understanding, of wisdom, of fear, of knowledge,
of counsel, of piety, and of fortitude ; and so, in order
to obtain them, I prayed to the Holy Spirit by His
Procession from the Father and the Son. In like manner
I prayed to Him as He was the Guide and Sanctifier of
the Soul of Christ, as He it was by Whose operation
Christ was conceived, and He it is Wlio enriched with
His gifts the Virgin Mary, the angels, prophets, apostles,
martyrs, confessors, monks, virgins, widows, and the rest.
Furthermore, I prayed to Him as He is the Destroyer
of the suggestions of the devil, and, in short, as He it
is Who fills all things and in Whom everything has
movement. Then I understood how excellent and great
a grace it is to enjoy the protection of Him Who abides
in all things, as their beginning, middle, and end.
In Germany. 363
On that occasion I prayed the Holy Spirit to be for
ever my Guardian and Protector, that, indeed, I might
be, and Hve, and feel in Him, and that I might be able
to drive away the wicked suggestions of the evil spirit,
which are those bad thoughts and affections, and the
incitements to do ^^Tong which come to us from our
malicious enemy. For bad spirits have great power in
our bodies, but the Holy Spirit strengthens us against
them either by Himself, or by means of the angelic
spirits.
On the feast of the most Holy Trinity, I desired greatly
that it might be celebrated with much solemnity, as it is
the festival of those Three Persons, than Whom it is
impossible to believe or imagine anything more excellent
and worth)'.
I also prayed that all my powers and strength might be
employed by the means of the Divine and Eternal Father
in His service, that they might be guided by the Son,
and lastly, that all my appetites, inclinations, and affec-
tions might be purified by the Holy Spirit.
I experienced great devotion whilst I was occupied in
considering and understanding, as clearly as I could, the
manner in which God the Father, the Son, and the Holy
Ghost are in every place, and outside of all things, and
within all things, and everywhere, and in us all ; and 1
asked God that He would be pleased to grant me grace
that I might be able to seek Him in every way, and to
find Him according to my desires. I understood, also, in
some degree, how God is said to be omnipotent, that is
to say, that He is so great as to be able to cause, in every
possible way, everything which, of itself, could not exist
either corporally or spiritually, or, to speak more generally,
either in a substantial or accidental, a simple or complex
manner. And here I began to reason on the order and
gradation which there is from less perfect to more perfect
;64 In Germany.
things ; and this was the order in which they came before
nie. In the first place, I considered all the accidents,
the perfection of which may be classed and arranged
from the subjects to which they are united ; next, the
matter of corporal things ; thirdly, the substantial forms
of inanimate and corruptible things ; fourthly, the form of
tlie heavens ; fifthly, the corruptible forms of animate
tilings, such as plants and brutes ; in the sixth place I
considered inanimate and also corruptible vegetable sub-
stances ; seventhly, heavenly substances and the corporeal
heavens ; then brute animals, rational souls, and, lastly,
the angels. After that I considered the Father, the Son,,
and the Holy Ghost, God, Three in Persons and One in
most perfect Substance.
On the Tuesday after the feast of the most Holy
Trinity, while saying Matins, I felt within myself a
certain grace which I had never before had, though I
had greatly desired to have it, namely, an elevation and
fixedness of my mind in God, Who is in heaven. At
other times I had often had greater devotion concerning
the understanding of the words that I recited, and con-
cerning the spirit of them by which I was moved to
compunction ; but what I now felt was a sublime eleva-
tion of mind, by means of which it was given to me to
know the power of God, Who dwells in heaven as in His-
temple ; and thus I was moved to desire and ask for an
increase in myself of this grace, in order to be able to»
attend better to vocal and mental prayer. This con-
centration of the mind on God appeared to me a
difficult thing to attain ; but I hoped to be assisted
and strengthened by grace in this matter.
It seemed to me, also, easier to fix the mind during
prayer on Jesus crucified, or on His Virgin Mother, or
some saint, as though they were present, or on God, as
He truly is in heaven. And here I took note that it was
In Germany. 365
very necessary for every one who desires to pray, either
mentally or vocally, to have ])resent to him these three
things, namely, the thought of the person to whom the
prayers are addressed, the meaning of the words which
are said, or which, are in the mind during prayer, and
lastly, the spirit of devotion and affection with which
these things are to be done.
It will also be a help to the perfection of prayer for
the memory to be raised to the throne of the Divine
Majesty, for the understanding to be enlightened by the
wisdom of the Son, and the will inflamed by the love of
the Holy Ghost, without which there is no sweetness in
the interior of the soul. ]\Iay Jesus Christ give us grace
that we may be able to attain to this, and to increase in
it every day! These feelings whicJi I had concerning the
devotion of the mind to God, as soon as I paused to
consider the miseries of my flesh and spirit, I recognized
to be a fruit, so to speak, of the festival of the most Holy
Trinity. Wherefore I resolved to recollect myself every
year, in readiness for this feast, and to see whether I had
made progress in preparing my soul to be a habitation of
the most Holy Trinity, in which mystery meet together
all the mysteries of the life of Christ, and all the feasts
and solemnities of the Church.
On the feast of the most Blessed Sacrament of the
Body of Christ, I had many lights with regard to the
manner of celebrating that festival and of adoring Jesus
Christ. During the procession I was moved to devotion
by the sight of its pomp, and of the multitude of people,
and by the way in which every one endeavoured to
increase the devotion of the function by his reverence,
his actions, and the affections of his soul; and I rejoiced
to think how the senses and members of the body and
the mechanical works of artificers may be made useful for
vthis purpose, in the same way as the voice in singing,
366 In Germaìiy.
instruments of music, plants, flowers, garlands, and other
things which are additions to the ceremony. Thus all
men may serve God with their bodies, and offer their
members as a homage to Him from Whom they have
received them.
On the same day I felt great devotion in offering my
whole being for the worship of Christ. I offered my
understanding, my memory, and my will, my five exterior
senses, and all that is in me, both to glorify and honour
Him, and to serve and obey Him with regard to my own
sanctification, as also to labour for the good of my neigh-
bour, having for my object the love of God. I also
desired to imitate Jesus Christ with my whole soul and
body in these two things, namely, to be altogether used
and consumed for Him in good works, and to accustom
myself to endure sufferings in soul and body, as He
suffered for me and for all men, in all His members,
even to the death upon the Cross.
On the Octave of the same feast, whilst anxiously con-
sidering my defects, it was given to me to ask grace that
the punishments of those sins which proceed from bad
habits and inclinations, from temptations, and from the
concupiscence of my nature, might be remitted to me. I
also felt, in a certain way, how it is the will of Christ, by
means of this admirable Sacrament of His Body and
Blood, to exercise the faith of His spouse, the Church.
I' or in believing that under those sensible species there is
the Body and the Blood of Christ, we are exercised in
the faith of those things which are not seen, and we
believe the Real Presence of the Body under the species
of bread, and of the Blood under the species of wine,
and, by concomitance, the presence of the Soul and
the Divinity. Furthermore, we are exercised in adoring
tiic Divine Sacrament in various ways and by various
acts, not only in spirit and by interior acts of faith and
In Germany. 367
devotion, but exteriorily also, by the worship of lati'ia,
as though Clirist were visibly present. Lastly, we are
exercised in promoting our salvation when we make
use of this heavenly food for the nourishment, strength-
ening, enlightenment, and consolation of our soul, and
for receiving within ourselves all heavenly treasures.
Those, therefore, are very wretched and unhappy, who
do not pay to this Sacrament the same veneration and
worship which they would pay to the visible Person of
Christ. No less a thing is given to us than that which
was given to the Apostles at the Last Supper; that Body,
not dead, but living, was given to them, which Avas,
shortly after, to be betrayed and crucified.
On the fourth Sunday after Pentecost, as I was about
to say Mass, I asked the grace that my soul might be
defended from the evil spirits of devils and men. I took
notice that I had often been troubled and distressed by
the idea that some wicked men were plotting against my
soul and spirit. It seemed to me that I was weak in
opposing these imaginary plots, and I thought it would
be a lesser evil if all men in the world were to set
themselves to persecute me in the body, than if a single
man vrere to set to work to attack the weakness of my
soul. And then I invoked the protection of God that I
might bear those persecutions of spirit which we suffer
by means of the demons and of men.
And here began again that torturing afi:liction which I
have experienced ever since I came to Gennany, on
witnessing the defection of this nation. God grant that
the event may not verify what was presented to my
imagination by the operation, not of the good spirit,
but rather by the spirit of diffidence, which has tor-
mented me in various ways, suggesting to me to hope
for no fruit from my labours, to flee away and quit
these parts committed to my charge. I |)ray God that
o
68 In Germany.
the tepidity, malice, and defection of these wicked men,
whether real or imaginary, may cease to assail my soul
and spirit, which is already in itself so tepid, cold, and
imperfect ; that there may be an end of this changeable-
ness of mine, which makes things appear to me at one
time prosperous and favourable, at another adverse and
desperate. This would not happen if I did not knoAv
the causes and the occasions from which such great
evils proceed and grow. I have spent too much time
in considering and weighing them, and inquiring into
the ways which lead to error and sin. My experience
also of the infirmities and imperfections of others has
increased my alarm. Hence it has happened that I
have not given heed to the virtues and good quahties
which God has sown in men ; the consideration of
which good qualities with a single eye, contrasting
them with the bad, would bring greater peace, and
greater fruit would be gained by endeavouring to
cherish those good qualities.
On the loth of June, which at Mayence is a solemn
feast of St. Albanus the martyr, I celebrated Mass at
the high altar of the Church of St. Albanus, where,
besides other relics, the body of that most blessed
martyr was exposed. I had great devotion in reflect-
ing on the many journeys of this martyr, and that he
came here, in the time of the Arians, to give his life
for the salvation of the people of Mayence. Hence I
took courage and confidence of gaining some fruit out
of these Lutheran heresies, which desolate almost all
Germany. The consequence of these heresies is that
many persons, falling away from the Catholic Church,
and rejecting her discipline, believe and say whatever
they please, so that the heretics of these days may well
be called teachers of rebellion and defection. God send
-US men of opposite sentiments, who may, by word and
In Germany, 369
deed, promote unity and obedience to the Church, and
progress in every Christian virtue.
On St. John the Baptist's day, before Mass,^*^ I was
moved to devotion, and to ask the grace rightly to
regulate myself and all my spiritual exercises. In the
first place, I desired to be pleasing and acceptable to
(xod, through the merits of Jesus Christ ; in the second
place, to perform worthily all offices of the priesthood,
such as preaching, offering the holy sacrifice, medi-
tating, and the like. Thirdly, to be enabled to exercise
my ministrations to the profit of my neighbour, accord-
ing to the dispositions of the divine will, both in respect
to my friends and to all others. Fourthly, to have a
particular grace for well directing those whom I am to
instruct.
While considering St. John the Baptist as a model of
penance, I received some lights illustrating the teaching
of the Exercises with regard to sins. It seemed to me
that the first thing of all is to inquire what- is penitence,
and not to desire all at once a compunction full of
tears and tenderness, although this is the end towards
which we tend, but to discover the various ways of per-
forming exterior penance. Many persons complain that
they have not compunction of heart, when they have not
the patience to seek that in which this compunction
consists. They would like to feel inward sorrow of
soul, but they are not willing to afilict their flesh in
anything. God- often delays communicating to us His
more perfect gifts, and leading us to the attainment of
the end, in order that we may learn to make use of His
lesser gifts, and of the means which lead to the end.
Some persons desire to have spiritual feelings, and to
experience in their flesh compunction of heart, whilst,
on the other hand, they lack patience and other virtues,
s*' June 24.
70 In Germany,
tlìe want of which they neither feel nor know. But it
is the will of God that we should possess our soul, and
we can only possess it by patience, according to the
words — In patientià vestrà possidcbitis animas vestras.
And how can he who does not possess his soul by
patience expect to possess God by sensible consolation ?
On the day of SS. John and Paul, on rising from bed
in the morning, I had a very remarkable grace of pre-
|)aring my heart to say ofhce without admitting affect ions-
of sadness and of joy. Nevertheless, while dressing and
arranging other things, I was very careful to desire to-
|)ray with all devotion and attention, and my only fear
v.-as of not continuing in these dispositions, which,
however, lasted till the end of Mass ; and I desired that
it might be so always. And here I noted that it was a
good thing that our heart should always be in a state
either of a certain sadness at the privation of the divine
assistance and illumination, which is wont to come from
actual devotion, or of a certain consolation in conse-
quence of possessing them. And this seemed to me a
good exercise for knowing thoroughly what it is to be
deprived of the vision and fruition of God, which is the
portion of the damned, or what it is to possess it, which
is the portion of the blessed.
That day I said Mass for the soul of that most pious
and learned man, Lansperg, the Carthusian, whose good
state I desired. While making the memento of the dead,
I came to know that the deliverance of a soul from
[)urgatory must bring great glory to God and the saints,
as well as great assistance to those who live upon this
earth. For in purgatory the soul is, as it were, bound,
and can do nothing for our salvation and for the glory of
God, whilst the blessed, who are in heaven, cause the
Divine Father and His Son, Jesus Christ, to be evermore
glorified, and the glor}^ of God and Christ for the salva-
In Germaìiy. 371
tion of the souls of the living to appear upon earth,
according to the angelic hymn — Gloria i?i excdsis Deo,
d in terra pax hominibus bo7icB voluntatis.
Another day in the octave of St. John, whilst hearing
a person's general confession, 1 received great knowledge
concerning works of mercy towards the living and dead,
and I wept abundantly, without, at the same time, being
distracted from listening to my penitent. I learnt that to
show mercy to others is a very effectual means of finding
mercy ourselves with God ; and how easy a thing it is
freely to receive from God His spiritual gifts, if we will
freely practise towards others the corporal works of
mercy. Thus it happens, that some persons much given
to prayer do not find sometimes that which they desire
for their spiritual consolation, because they do not show
spiritual mercy towards their neighbour. There are
others who, being entirely occupied with the salvation of
their neighbour, though they may be able to spend but
little time in prayer, find God propitious, not only as
regards the remission of their sins, but also as regards
the gaining of various heavenly gifts. Henceforth I
resolved to exhort all persons to pay greater attention
to works of mercy.
On the day of the holy Apostles SS. Peter and Paul,®i
while saying Mass for a friend, it was granted me to
hope that he might be able to obtain some necessary
graces from the mercy of God, by the intercession of the
Blessed Virgin and of the holy Apostles. While medi-
tating on the mysteries of the life of Christ, and
considering the shedding of His Blood, and the other
sufferings of His Passion, I recited this prayer — ' O Lord
(jod Almighty, I pray that by the merit of Thy Blood
shed upon the earth, Thou wouldst grant me the grace
which I ask for this person, that thus there may not be
" June 29.
Y 2
^']2 lit Germany.
lost so great an abundance of Blood, which has not,
so to speak, been yet applied.' For I represented
to myself that some drops of blood, some particular
sufferings of the members of Christ, some of His
words or actions, had never been applied by any
one to his healing and salvation ; therefore I prayed
that they might be applied for that grace which I was
asking.
After the feast of the Visitation, I had a great desire
to know, in my works, what was the good, pleasing, and
perfect will of God. I had also great consolation in
perceiving the manner in v/hich I ought to manage a
certain affair.
On the feast of the dedication of the Cathedral of
]Mayence, I found great devotion in offering my prayers
and actions in the name and in the person of those of
vv'hom I bear especial remembrance. I adored Christ in
my person as though I were representing my brothers
and relations. In like manner . I venerated the relics
exposed on the altar in the name of others, and par-
ticularly of those who are wont to delight in honouring
them. I desired also that the saints who are in heaven
might adore, honour, and glorify God, giving thanks
to Him for me and for the rest of us who are in the
world.
On the day before the octave of the holy Apostles, I
had many good desires for myself, and for my brothers
and relations, and generally for many others who came
into my mind ; and I asked the Lord to be pleased to
accept these desires as though they had been offered by
the persons themselves for whom I prayed, desiring in
this matter to be, as it were, the vicar of Christ, and
especially in the Mass I was about to celebrate.
On the Octave, I had great devotion in taking holy
water on entering the church, and I besought the Di\ine
hi Germany. 373
Father that all the power of sanctification and benediction
possessed by that water might be applied to the cleansing
of my soul, and to its defence against invisible enemies.
Then, on turning towards the crucifix, I had a lively
understanding of the usefulness of images or pictures
which represent persons to us to the life, as though they
were present. Moreover, I besought the Divine Father
that I might enjoy in my mind the presence of Christ as
I enjoyed that of the figure ; and the same thing I
desired with regard to the Blessed Virgin, namely, that
she might be always present to my mind, and also that
I might receive greater fervour of devotion in church,
that my prayers there might be better heard, according
to the divine promise. In short, I understood the virtue
of these holy things to be very great, not only in conse-
([uence of the piety and faith of Christians, but by divine
ordinance and the commandment of our- holy mother
the Church. Then, kneeling before the Blessed Sacra-
ment, I experienced great devotion, thinking that there
in reality was the Body of Christ, and consequently
the assistance of the most Holy Trinity in an ineffable
manner, such as does not exist in other things and in
other places. Other sacred things, as pictures, holy water,
churches, represent to us Christ and the saints spiritually
present, but in this Sacrament we have Christ really
present under the sacramental species, and for this,
blessed be His name !
On the same day of the Octave, while calling to mind
the graces and benefits of God, I felt in my soul a kind
of lamentation, such as I had never felt before. It
seemed to me that, by the grace of God, I enjoyed
interiorly an abundance of consolation and peace, but
that I corresponded very ill with the grace of God in
the exterior works of charity. First, I did not feel my
defects whether interior or exterior, as also I did not.
374 I^^ Germany.
either interiorly or exteriorly, reflect on grace. After-
wards, it happened that I sought grace and peace
purposely, and then I complained of my exterior, which
seemed to me without feeling, though both mind and
body were working much. Lastly, by the superabundance
of divine mercy, it was in addition given me to know-
that I v/as too inactive in the love of God and my
neighbour, and that I failed in exercising and making
the most of my talents. May the good Jesus grant that
I may not find so much peace in myself till I am, \\\
every way, exercised in the victory over myself, and in
fighting with the devil and my evil inclinations.
On another day within the same octave, as I was con-
sidering the various necessities, tribulations, adversities,
and oppressions of men, I conceived a great desire of
having them always present to me, so as to be able
always to pray to God, and, like Moses, to hold up my
arms, while those I pray for are fighting, and suffering,
and waiting for help from others ; and for the obtaining
of this grace I offered the divine sacrifice. In the Mass.
at the words, Orate, fr aires, I eagerly desired that all
present might pray for me, and as I saw that many were
not doing so, I asked the guardian angels of those present
to make up what was wanting in men. The same day 1
felt and knew clearly, that whoever desires to be united
with God, and to grow in His love, must be humble in
spirit, and mortified in his flesh and his passions. For
by mortification of the flesh and abnegation of spirit one
comes to possess God. We must enter by the narrow
gate, and this gate is that which leads to the heart where
dwell truth and life. The heart of man is that part
which is the first to receive life and the last to lose it.
To the heart, then, we must go, so that being there
recollected and united, we may have that spiritual life
which is hidden with Christ in God.
hi Germany. 375
On the octave of the Visitation of the Blessed Virgin,*^'^
1 remembered the grace that I received on that day to
make my profession according to the rule of the Society
of Jesus, and I prayed to be enabled to grow in per-
fection, so that by the vow of chastity I might be pure
and clean in mind and body ; that by means of the vow
of poverty I might be free from every worldly affection,
and from the desire of possessing anything ; and that by
means of obedience I might be a fitting instrument for
diligently performing all good works.
On the day of St. Anacletus, pope and martyr,^^ having
to celebrate Mass in the convent of the monks of
St. Augustine, for the intention of their prior, it came
into my mind, and I desired to do everything that I
could for every superior whatever of a community, as
though I did it for a disciple of the first founder of that
order, as for instance of St. Augustine, of St. Francis,
St. Dominic, St. Benedict, St. Bernard ; and so also with
regard to the nuns. And if I did it for any particular
religious, I desired to do so as for a disciple of the
disciple, or for a brother of the disciple of that saint.
I resolved to demean myself towards the generals of
orders, as towards the vicars and immediate represen-
tatives of those saints. So, with regard to the Roman
Pontiff, as to the vicar of the Person of Christ, and His
successor and lieutenant ; and to bishops, as vicars of
the other Apostles ; and to priests, as vicars of the
disciples of Christ ; and to deacons, as successors and
vicars of the disciples of the Apostles. But the Sovereign
Pontiff should be honoured by me and by all Christians
as though he were the very Person of Christ, inasmuch
as Christ is the Head of the Church, the Priest and
Prince of pastors, the Dispenser of graces, gifts, virtues,
and all good things, of Whose fulness all we have
received.
s- July 9. 83 July j^.
2,^6 In Germany.
While saying the office of SS. Processus and Martin-
ianus,^^ as I fastened my eyes upon the crucifix, there
came into my mmd these considerations concerning the
Five Wounds. The Wounds of the Hands and the Feet
admonished me to be diHgent and to increase in good
desires and in good works, and with that object to
luidertake with good courage long journeys and wander-
ings, so that we may show in our hands and feet the
marks of our labours, as St. Paul says of the whole
body — Ego stigmata Domini Jcsu in corporc meo porto,
I took notice that the Wound of the Side was opened
after the death of Christ, when our redemption was
already accomplished ; and the water which issued from
it was a superabundance of the merits of Jesus Christ..
And from this we may learn that we shall not be able
till after death to taste those interior gifts which constitute
tlie perfect and complete salvation and glory of the soul.
1544-
On the feast of our Lord's Circumcision, which was
the first day of the year 1544, as I was considering how
Jesus Christ was pleased for us to receive the sign of
circumcision, and to be accounted as a man of the
Jewish nation, and how He was pleased to take a name
among men, I asked of God these two graces : first, that
by God's grace a sign of true circumcision might be seen
on my soul ; and secondly, that henceforth my name
might be written in the book of life.
After the feast of the Epiphany I was called from the
journey which I had already begun in the direction of
Portugal, and returned to Cologne. I sent to Portugal
Francis Strada, Andrew Oviedo, John Aragonio, and
nine others whom I had won at Louvain. These were
Master Peter Favre de Hallis, Master Hermes, Master
^ Transferred from July 2.
In Portugal. 377
John, Master Maximilian, Don Leonardo, Master James,
Master Daniel, Thomas, and the young Cornelius. On
returning to Cologne I took with me Master Lambert and
blaster Emilian ; and I hired a house in Avhich I lived
till the month of July, preaching in the Latin language
every Sunday and feast day in the College of Arts,
besides other occasional sermons. I left at Cologne
Don Alvaro with nine other scholastics ; and God grant
that they may be, as it were, the foundation of the Society
in that place. Having received fresh orders to go to
Portugal, where the King wanted me, I set out on the
12th of July, taking with me seven heads of the
companions of St. Ursula, with many other holy relics..
One of these heads was given to me by the nuns of
St. Maximin, another by the Convent of White Ladies^
another by the parish of St. Columba, and one came from
Don Alvaro Alfonso through Doha Leonora Mascareiias,
who received it from a good lady of Cologne.
On the day of St. Bartholomew the Apostle I landed
at Lisbon.
1545-
On the feast of the Three Kings in the year 1545,
these reflections suggested themselves to me for my
sermons : that Jesus Christ, among other reasons, was
pleased to hide Himself in His humility, in order that
men might learn to shov,- themselves such as they really
are in regard to Him. He chose to hide beneath His
humility all the treasures of divine wisdom and know-
ledge, to give us the opportunity of better understanding
the treasures that we have received from the Divine
Majesty. And thus He ordered it, that the Magi, seeing
His poverty, should open their treasures. And so, again,
He hides His power, and so He causes the angels to
manifest it; He hides His purity, choosing to be baptized
l)y St. John the Baptist, and so He moves the Father
37^ III Portugal.
to reveal Him in these words — This is My beloved Son :
He hides His charity at the marriage of Cana, and so He
moves His Mother to speak, and to manifest His glory
before the time. These are the three manifestations
which the Church celebrates this day.
The Magi offer to the Infant Jesus gold, as though
they wished to assist Him in His poverty, and at the
same time to acknowledge that they received every good
thing from Him. They offer incense for the odour of
sweetness, as though they wished to comfort His mind
and spirit, and notwithstanding, they believe and declare
that it is from Him alone that they can have good
desires and a good understanding. They offer myrrh
with the desire that that holy Body of the Infant may
not be subject to corruption, while, on the other hand, it
is from His Passion that the glory and incorruption of
our bodies is to come.
And here I experienced in myself a certain dryness
and desolation which debarred me from the devotion
and joy which I desired to have on so great a feast.
Only, I heard within myself a reply like this — * This is
the day of the Three Kings, and of the adoration of the
true King. Bear, therefore, with patience this dryness
and desolation; for by this means thou shalt be the
better able to know whether or not thou art master of
thyself. It is not difficult to govern and to conquer
oneselves, when we are near to Christ by devotion. The
real victory and dominion is shown when our King and
Lord is far from us. Who fights for us till such time as
we are made masters of ourselves.'
When is it said — Omnes de Saba venient et o?n?ies reges
adorabimt eiwi, onmesque gentes servient ei, we may under-
stand that God desires all men to be saved, and that
Christ, as Mediator, gives to all means sufficient for their
being saved ; and it may further be understood, that as
In Portugal. 379
such great kings submitted to Christ, it is to be hoped
that others of greater, equal, and, still more, of less
authority, will do the same.
On the Saturday before the octave of Epiphany, while
I was hearing confessions, I considered how a confessor
ought to endeavour, not only to instruct, correct, and
perfect his penitents, but also to move them to help the
souls of the departed, and to relieve the corporal and
spiritual necessities of their neighbours by their prayers
and works of charity and almsdeeds.
On the Sunday within the octave of the Epiphany, in
considering Christ's going up to and remaining in the
Temple, I noted seven things which He teaches us in this
action — (i) That He chooses to absent Himself from
His natural parents to do the will of His Heavenly
Father; (2) that it is His will to be sought for by His
parents; (3) that it is His will to be found in the Temple
in the midst of the doctors ; (4) that it is His will to
place Himself again in subjection ; (5) that it is His will
to condescend to His parents ; (6) that it is His will to
dwell at Nazareth, and (7) to be subject to His parents.
His parents, having fulfilled their ceremonial obser-
vance, went back from Jerusalem according to their
custom ; but Jesus Christ has greater things to do in the
temple, which cannot be accomplished in the usual time.
And so we ought not to regard ordinary custom, when it
involves the discontinuance of practices of devotion. It
may well be that we have satisfied ourselves, but not
God; and therefore, if we know that God requires from
us greater and longer service, let us abide with Him. 1
certainly would rather be forsaken by relations and
friends, than forsake God. Let all, then, who boast of
being learned and prudent, learn of Jesus, Who, at the
age of twelve years, sits in the midst of the doctors, to
hear and ask them questions ; let them leam, I say, not
380 In PorhigaL
to desire to know more than ought to be known. Let
lieretics also learn a lesson from the humility of Christ ;
let them listen to, and inquire of the doctors of the
("hurch, vv'ho are seated in the midst of them.
In the octave of the Epiphany, having taken for the
text of a sermon those v/ords — Vidit Jocnines Jestwi
7'enie7item, and, as I was about to say Mass, I conceived
a great desire, as it were, to see and to feel Jesus coming
into my heart. And afterwards, when I received the
Blessed Sacrament, I knew that Christ had entered into
me without my having seen Him enter. Hereupon, I
prayed to God, the Blessed Virgin, and the saints, that I
and my brethren and all who communicate might, with
the eyes of our mind, see Jesus coming to us, and so
might be able to reverence Him, and dispose ourselves
to receive Him by a worthy preparation. Whilst putting
on the sacred vestments, I stirred myself up to have
that modesty of demeanour which a person would have
who saw with his own eyes Jesus coming towards him.
By withdrawing in time from His subjection to His
parents, in order to go to receive baptism from John,
Jesus teaches us that those who think of changing their
state of life, ought not to seek the liberty of the flesh, as he
does who passes from a strict rule to an easier one, but
rather to attach themselves to that which is more perfect.
In leaving the obedience of His parents, Christ submits
in a certain way to John's discipline. Hence, He does
not seek for some one of greater consideration than His
parents, nor to shake off all obedience, since He is
desirous to make Himself the servant of all. He comes
into the world to accomplish the salvation of all. It is
fitting, therefore, that every one should go forth to meet
Him, to receive the grace of this Immaculate Lamb,
Who Himself bears and takes away the sins of the
world.
In Portugal.
The day after the octave of the Epiphany, while
•considering the coming of Christ as Judge, I called to
mind those tremendous signs which will precede the
judgment : the wars, seditions, earthquakes, pestilences
and famines, as also the disturbance of the heavens and
the sea, the darkening of the sun, and all the other
appearances which will cause men to tremble ; and con-
sidering all these things, I prayed the Lord, with tears,
to give grace to me and to all men, present and future,
that we may watch over ourselves and fear His Judgment.
War, famine, earthquake, and pestilence, are things which
fill men with exceeding fear : much more, then, will those
.awful signs in heaven terrify those whose hearts cling to
earthly things, and are weighed down with gluttony and
drunkenness. It is right, therefore, for men to be very
vigilant and careful v»'ith regard to the Day of Judgment,
which is to be preceded by so great tribulations. And
here there came into my mind those words in the twenty-
first chapter of St. Luke — Vigilate itaque, ovini teinpore
orafites, ut digiti haheaviini fugej'c ista omnia qucE futura
sunt, et stare ante Filiinn hoi7iinis.
The following prayer, therefore, seemed to me a good
one, which I should like to be recited in public and
private by all Christians —
'O Lord Jesus Christ, Son of the living God, Who hast
commanded us always to watch and pray, that we may
be able to escape all the evil signs of Thy tremendous
Judgment, and to be worthy to stand before the Son of
Man ; graciously hear us, we beseech Thee, asking this
thing with fear and confidence, and let not that day
overwhelm any of us unprej^ared. Wlio livest and
reignest,' &c.
Once, when I was saying Mass for my spiritual brethren
and children, there came into my mind the words of the
382 hi Portugal.
Apostle — Patrcs dehent thcsaiirizare filiis ; and I desired
greatly that I, too, might be able to heap iij) spiritual
treasures, which should be for the advantage and con-
solation of others, in imitation of Him Who has in
Himself all the treasures of the wisdom and knowledge
of Cxod. I also took consolation in considering that the
lioly fathers, whose true sons we are and ought to be,
have amassed for us many treasures, not only of glory in
heaven, but of grace on earth. And in this all also who
lead a religious life, subject to obedience, ought to find
consolation, because, although they may not have much
opportunity of laying up spiritual treasures, they never-
theless know that their fathers and ancestors have gained
them for them. Superiors, also, who govern, ought to
be careful to amass these spiritual treasures for those
under them, first making themselves capable of such gifts.
And, generally, it is fitting that he who has temporal
goods from others should return spiritual goods for them.
And I would say the same of those who serve Christ in
offices which are meaner and of less account, with regard
to those who serve Him in higher and more dignified
l)ositions. For, as they share in the labours and suf-
ferings, so, also, ought they to share in the rest and
consolation. And to this those words refer which
Christ will say to all His saints — Intra ifi gaudium
Domini tui ; that is, thou who hast entered into a
share of My labours and consolations.
On the day of the five holy martyrs of the Order of
b'riars Minor, Bernard, Peter, Accursius, Adjutus, and
Otho,^^ while present at the divine office in the Church of
Santa Croce, at Coimbra, where their bodies rest, I was
filled with a great feeling of compassion towards all those
in general who are in evident danger of damnation.
There came into my mind Luther, the King of England,
85 January 16. This was the day of their martyrdom.
Ill Poì'hcgal. 383
the Turk, and many others. I then considered the great
mercy of God, Who had waited so long a time for their
conversion. And reflecting upon myself, I noted how it
can be that God not only gives to men like these time for
repentance, and waits for their conversion, but that He
also waits for some one who may be willing to pray for
ihem, and to labour to convert them. Wherefore we, to
whom is given the power of preaching and instructing,
ought to fear greatly lest many should be lost through
our fault and neglect. Many are stretching their arms
towards us ; let us, then, hasten to help them. The
blood of the martyrs calls to us to win the salvation
of those amongst whom and for whose salvation they
were slain. And thus may God grant that one day
some of the Society may have the opportunity and
means of cultivating that country of the Mahometans
where these five martyrs shed their blood.
On the day of the holy martyrs Fabian and Sebastian,^^
there was at Coimbra a great flood which did much
damage, not only to the country, but to the houses also. I
offered the Mass in sufirage for a deceased monk whom
Father Martin Santa Croce recommended to me as a holy
man, and thus I experienced a great desire to deliver the
souls in purgatory. I had also a new spiritual feeling
with regard to souls who are detained in purgatory for
very small faults, imagining them to myself as arriving by
successive degrees at the possession of eternal happiness ;
and here I am speaking of accidental beatitude, because
that which is essential is, as theologians say, Tota sÌ7nul
et perfeda posscssio vitce interniinabi/is, statiisque bonoriwi
omnm?n aggregatione perf edits. I conceived great hope of
the fair weather which was desired, praying God to
take pity on the poor people whose property was suffering
by the flood ; and I imagined that property as belonging
^ January 20.
;84 In Portugal.
to pious and holy persons, such as the monk in question,
and others aheady blessed in heaven. I also desired
that the will of God might be always done in us, and the
will of the saints which is inspired to them by God,
especially in that which concerns the honour of God,
the salvation of souls, and our perfection. Then I took
courage to ask of God the fulfilment of certain desires
of mine, which came to me from Him, w^ith regard to
the bringing back of Germany and of the heathen to
the true faith and the profession of Christians.
On the day of the glorious virgin martyr, Agnes,^" when
I said Mass, I prayed God to grant the grace to our
Society by a special privilege, that the sins of those who
enter, or shall enter it, may not be imputed to that
Society. And I say this both in reference to sins com-
mitted before entering it, and to all others which may be
committed afterwards. And this I asked of the Lord,
because I had felt a certain pious fear lest the Society
should be less flourishing and less esteemed by our
neighbours in consequence of the sins of its present and
future members. Ascribe not, then, O good Jesus, the
particular sins of each one of us to this holy Society, and
suffer not anything we attempt to succeed which is
opposed to Thy honour and to the salvation of souls ;
but let those things only have a favourable issue which
are good and edifying. O Lord God, I pray Thee to
forget our old offences ; and even if it is Thy pleasure
that we should suffer for them chastisement, reproaches,
bodily sufferings, and poverty, at least permit us not
to be punished with those scourges which are in-
flicted on wretched sinners as the punishment of their
sins. May these punishments for sin, I pray Thee,
O Lord, be far from this young and tender family of
Thine.
87 January 21,
hi Portugal. 385
On the feast of the Purification,^^ I conceived a great
and lively desire not to pass out of this life till I should
have settled all the affairs of my soul, according to the
will of God ; to see my mind at peace before the dissolu-
tion of my body ; to taste true life in Jesus Christ before
my death ; and lastly, to witness the glory of the Church
and of our Society. I desired also to have the grace to
let no day pass without gaining some fruit, since God
gives me health that I may work, and prolongs the days
of my life that I may do good. Do Thou, O my God,
continue in me these good desires, so that I may do not
■only what at the end of my life I should desire to have
-done, but that also which Thou wouldst have me do
daily. Oh, how happy would that man be who should
be able to know what God requires of him every day !
On the feast of St. Blaise,^^ I gave Father M. Simon
Rodriguez one of the heads of the holy virgins, which
was taken to the College of Coimbra in the confidence
that it would there be honoured and venerated till the
day of the general resurrection of the body.
On the Friday ^^ after Ash Wednesday, as I was thinking
that our fathers, who follow the Roman Breviary, recite
a shorter office than others, I desired that they might
make up for this by exercising themselves in mental
prayer, and in the ministrations of preaching and hearing
confessions, and in everything profitable to the living and
dead.
On the Saturday ^1 after Ash Wednesday there came into
my mind the affliction of a person who had opened his
whole heart to me; and thinking over the various tribula-
tions and adversities which many people suffer in temporal
things, my eyes filled with tears of interior compunction,
because, while all others who are in the world have some
^ February 2. ^^ February 3. ^ February 20.
91 February 21.
3,S6 In Porlt(o-al.
trouble, I had not any. It is true, indeed, that one who
aspires solely after eternal and invisible things, is free-
from the tribulations which spring from temporal and
visible things ; but I lamented that in order to attain these
eternal goods, I did not suffer what worldly persons do-
in order to gain temporal goods.
On the same day, as I was leaving the King's palace
towards evening, I fell in with a party and cavalcade of
gentlemen who were preparing to receive a duke, and
many people were crowding to see the sight. To avoid
the meeting and the noise, I turned into a church close
at hand, and feeling a certain curiosity arise in my heart
to see the very thing that I had been avoiding, I fixed
my eyes on the crucifix, and I understood that to be the
one sight truly worthy of contemplation — how God was
pleased to take human flesh, and to die between two
thieves. Let those who are possessed with a curiosity
after external things gaze on Him, and then there will be
an end of all insatiable appetites of the eyes, ears, and
other senses. And if, as yet, thou dost not take pleasure
in this sight, at least desire to do so : so shalt thou take
from thyself the curiosity of worldly and earthly spec-
tacles. If, as yet, thou canst not enter into the sepulchre,
at least stand outside with Magdalene and weep before
the sepulchre.
On the day of the Apostle St. Matthias, I gave the
King and Queen of Portugal two heads of the holy
virgins which I had from the Carthusian Convent and
the Monastery of St. Maximin, and two of the four bones
of the companions of St. Gereon, which I had from the
canons ; and to the Prince of Portugal I gave a bone of
the eleven thousand virgins. I said that I did not know
where to place them better than in their Highnesses'
hands, and they ordered me to place them in a casket in
the Queen's oratory.
In Spain. 387
On the Wednesday after ' Invocabit ' Sunday,^^ ^hile
reciting the litanies according to custom, I prayed the
T,ord to grant to me and my brethren the grace to
perform well all those actions of which we ought to
render a special account, namely, observing the order
and disciphne of the house, examining our conscience,
reciting the canonical hours, making a good confession
with sentiments of sorrow, celebrating Mass, communi-
cating, administering the sacraments, handling the Word
of God well in public and private, and giving good
edification to those with whom we have intercourse.
On the 4th of March, having obtained permission
from the King of Portugal, I started with Father Antonio
Araoz from Evora ; we reached Salamanca on St. Gregory's
(lay, and on that of St. Gabriel, the 18th, Valladolid ;
and thus I have, by the divine favour, accomplished the
obedience which commanded me to go from Cologne to
Portugal, and thence, with the King's leave, to proceed
to Valladolid. And blessed be the Lord, Who was
always and everywhere propitious to me in this long
journey.
On the eve-'" of St. Benedict I commended myself with
many tears to God, to the Blessed Virgin, and to all the
saints who, in this life, endured labours and sufferings. I
also begged that all sinners might have sorrow and con-
trition, having in my mind those words — Lavabo per
singulas nocks Icduni iJieuni, iacry?nis stratum ?neum rigavi.
Afterwards, having heard some persons in the adjoining
rooms talking improperly, I was much grieved at their
preparing themselves for sleep in such a manner, and I
recited this prayer — ' Visita, quaesumus, Domini, habita-
tiones istas, et reliquas omnes in quibus homines degunt,
"-' i.e. the first Sunday in Lent. Ash Wednesday was February 25,
the day after St. Matthias.
^^ March 20.
Z 2
388 In Spain.
et omnes insidias inimicorum invisibilium ab eis longe
repelle ; angeli tui sancti habitent cum ipsis, qui nos et
reliquos omnes in pace custodian!. Per Christum ;' etc.
On St. Benedict's ^* feast, I oftered the Mass for our
Society, begging that holy patriarch, that as he had great
power with God, he would protect it from all evil spirits,
and defend it from all error, culpable ignorance, and from
all sin.
Thou oughtest to pay honour, reverence, and submis-
sion to those over thee, and especially to thy superiors,
and to all who are thy betters in authority, learning,
virtue, and age. There are many persons who bear
affection for parents and superiors, and who obey them,
and help them in their necessities; but there are few who
really honour and reverence them from their hearts. Do
thou love all thy neighbours, and do them all the good
in thy power. Have, to thy superiors, affections of
honour, reverence, and modesty; to thy equals, affec-
tions of brotherly love, endeavouring always to yield to
them ; and to thy inferiors be amiable, kind, and
courteous, nay, be friendly and gracious even to the
lowest and meanest ; and so shalt thou imitate Christ,
Who stooped to the very lowest.
One day, when I had gone to the palace to hear the
sermon in the Prince's chapel, the porter, not knowing
me, did not admit me, and so, remaining outside the
door, I called to mind the many times that I had given
free entrance into my soul to so many vain thoughts and
bad spirits, and had refused it to Jesus, Who was knock-
ing at the door. I also thought how Jesus Christ
was everywhere ill-received by the world. I prayed for
myself and for the porter, that the Lord might not make
us wait very long in purgatory, before entering heaven.
Many other good things came into my mind on that
2-1 March 21,
In Spain. 389
occasion, and therefore I felt great affection for that
porter, who had been to me a cause of so much devotion.
I also desired that none of the Society might suffer any-
hurt to their souls through similar or greater repulses, as
often happens to the proud and impatient.
On the feast of the Annunciation®^ of the Blessed
Mother of God, I desired that I, too, might have
announced to me the good news of my eternal salvation.
I considered, on that day, how I might be certain of
eternal life ; and deemed him happy who knows that he
has found grace with God, is united with God, and does
work well pleasing to God. Oh, how unhappy are those
who place all their anxiety in seeking the favour of men,
in expecting a reward from them, and in rejoicing that
their services are pleasing to them ! Then, considering
how on that day the Eternal Word became Incarnate,
and, in fact, began the work of our salvation, I prayed
the Lord to give me grace to begin with works and
actions that which had hitherto stopped short at inten-
tions and affections.®^
On Maundy Thursday I greatly rejoiced that Jesus
Christ has been pleased to leave to His Aposdes and to
us, not only the example of all the good works which He
did in His Body, but also that very same Body. Woe
to us Christians, if, having as our meat and drink the
instrument made use of by the Divinity, we do not
become active and unwearied labourers !
On Good Friday, while hearing the confessions of
some children, who were the sons of a nobleman who
95 March 25. Wednesday in Passion week.
^ Here several manuscript copies of this ' Memorial ' end ; among
them that which has been already lithographed at Vals. But I have in
my possession a very old copy, which formerly belonged to Father
Antonio Spinelli, and was, perhaps, copied by him ; and this continues
almost up to the October of this year, 1545, and concludes with
a short appendix of 1546. [Italian translator.]
390 If^ Spain.
was a penitent of mine, there came into my mind some
annoying thoughts, as though I was losing time with
those httle ones, when I might be labouring for older
and more capable persons. On becoming conscious of
this, I resolved to spend my whole life even, if such
were the will of God, in those employments, which, in
themselves, seem small and mean ; and I found great
comfort in the spirit of humility, and understood better
the value of those works which are done, with a risjht
intention, for the good of low and obscure persons.
Wherefore, I desire for my part, and esteem it a very
honourable thing, always to be able to teach children
and uneducated people, the poor, and above all, the most
abandoned. For, although it may seem to us that more
fruit is to be gained by attending to the great ones of
the world, yet God is wont to grant greater fruit to the
labours which are spent on little ones, according to those
words of His — Qiiod uni ex mini?fiis meis fccistis, mihi
fecistis. Certainly He values more highly what is done
for the sake of one who is abandoned by all, than if
thou wert to jjerform the same work for the good of the
Emperor. As, then, the poor man is left to the care of
God, so do thou think that he is left to thee, that thou
mayest help him who has no one else to do so.
Another time I was sad, considering that I was
performing nothing great, and deeming myself, for that
reason, the most unhappy of my companions. But
presently 1 took notice that in this God is wonderful,
that He adds something of His own even to the least
of our works. And, therefore, that if we are united to
Him, we shall receive from Him a more abundant
blessing on our labours. Do not, therefore, consider
what the work is in itself, but how, and with how much
perfection thou hast done it. Endeavour to increase
grace in tliyself, and thou shalt be great in little works
Ill Spain. 391
while, in the other way, thou shalt be Httle in great
ones. Little works, accompanied by much grace, last
longer and edify more than very great works with little
grace.
Those words, Popiile fnens, quid feci tibi ? which are
said in the Adoration of the Cross, have touched and
f)ierced my heart. More keenly than in past days, have
I felt the words in which Jesus Christ complains that
His vineyard made itself bitter to Him, that His people
preferred Barabbas to Him, that they bound Him to the
pillar Who had given them light in the wilderness by
the p'.llar of fire, that they gave vinegar to Him Who
made water gush forth from the rock for them. And I
considered all these reproaches as addressed directly to
myself
On the feast of our Lord's Resurrection^' I encouraged
myself to raise my spirit to Christ, and to acknowledge
the cause of my consolation to be from Him. Hitherto
I have too much grieved and rejoiced at the good and
e^il I was conscious of in myself God grant that
henceforth I may love and value Jesus Christ rather for
the price of my redemption which He has paid, than for
my works and the changes in myself God grant that I
may fear, rather because I have been bought with the
Precious Blood of Christ, than because of the danger
that my soul may be punished with everlasting pains
and banished from the society of God. God grant that,
for the future, my life may consist in dying daily to the
world, that so Christ may be my life and salvation, my
peace and my joy.
Man hardly considers the dealings of God with him
in all His works, in his creation, redemption, and glori-
fication. And yet there is no one who, in human aftairs,
>does not consider how men deal with Him in their
April 5.
392 III Spam.
works. But do thou fix thy eyes on God, Who sees
thee, and care nothing at all to be seen by men in thy
actions. We see the charity of many persons suddenly
fail, because there are few who freely practise the
spiritual works of mercy, or who apply themselves to-
them in that spirit which the Apostle is speaking of
when he says — Caritas benigna csf,patìens est, &c. Even
those who preside over works of charity are wanting in
patience and kindness ; they believe and hope little ;
they cannot. bear any inconvenience, not feel a hearty
compassion for the imperfections of others. It is thus
that many persons inveigh against abuses rather from
motives of impatience than of charitable zeal. Let
charity, therefore, possess all the conditions enumerated
by the Apostle, and then it will not fail. .
One day I was expecting a young man, who had twice
promised to come to confession, and had twice deceived
me. I was feeling some sadness of soul, and it seemed
to me that I had fruitlessly wasted six hours in waitir^
for him, when I received great consolation from God,
for Whose honour I had so done ; and there came to
my mind this consideration — If, for the love of God, thou
spendest many hours in waiting at the doors of nobles
and princes without feeling weariness, knowing that thou
will have a reward from Him, why art thou sad when
one ex miiiimts Christl makes thee wait a little while ?
Dost thou suppose, because he is lower than those others,.
thou wilt not therefore have a reward from God ? How
many times dost thou keep Christ waiting at the door of
thy heart, and then wilt not allow that He has any
reason to complain of thee ! Do then, as Jesus Christ
would do, if He were here upon the earth in visible
flesh. And at this point I conceived the wish and
desire to labour and suffer in every way, not only
generally, but particularly, even for one single soul, in
In Spain. 393;
imitation of Christ, Who gave Kis life, and suffered and
died for each one in particular.
On the 1 6th of April I gave one of the heads of the
eleven thousand virgins to Don Philip, Prince of Spain,
son of the Emperor Charles V,, and another to the
Princess, his consort I desired to see each of them^
placed in a befitting casket ; and far more, that by the
intercession of these holy virgins, those two royal
personages might live in a perpetual bond of peace and
charity.
On the last day of April, the feast of St. Catharine of
Siena, I said Mass for the good success of the Council
of Trent, beseeching the Lord to be pleased to help
His Church by means of that Council. I had before
my mind the necessities of sinners, who would be more
easily converted after the reformation of the ministers
of the Divine Word and of the sacraments, the neces-
sities of poor troubled souls, who would find help when
charity should receive fresh vigour; lastly, the necessities
of the sick, and of the souls in purgatory, which would
find relief when Church property and pious bequests
should be distributed according to the intentions of the
testators. These things I desired to be effected by the
Council.
One day when I was greatly depressed and humbled,
in consequence of certain vexations and heartburnings
arising from a want of true brotherly charity and of
humility towards those who had to give reproofs, I lifted
up my mind to God, and the whole thing then seemed
to me a mere nothing. And this I knew to be an
excellent remedy in similar cases; because the more the
soul is raised on high, the less can the arrows of human
things reach it so as to hurt it. And this desire came to
me while considering our Lord's Ascension into Heaven.
If we would ascend with Him, we should rise above all
394 ^^^ Spain,
earthly things, in spirit now, and in due time with our
bodies also.
On the feast of the Apparition of St. Michael the
Archange],^^ I arrived from Valladolid, at Madrid, whither
I came to visit several noblemen and friends in Christ.
On the way, I had the opportunity of instructing a
certain old man and some of the travelling party, and
also of consoling a woman who was in great trouble, and
who opened her whole heart to me in an inn. This
made me think that it was a good thing to leave traces
of good and holy conversation wherever one may be
lodging, and to endeavour everywhere to sow and to
reap fruits of salvation. For we are debtors to all men
in every condition and in every place ; as the Lord, with
Whom we are fellow-workers, in every place assists and
►comforts us. And herein I acknowledged many negli-
gences committed by me in various and long journeys,
and chiefly with regard to the instruction, correction,
and consolation which I ought to have imparted to the
persons who conversed with me, or whom I had seen in
the course of the journey. These opportunities ought
never to be passed over; and our Lord Jesus Christ
acted thus, seeking, by land and by sea, and in every
•place, to save souls.
I took note of a very effectual remedy against the carnal
temptations which are wont to occur on going into inns
where there is a crowd of men and women of all sorts.
Not only ought we to say immediately, at our first
■entrance into these places. Pax huic domiti^ &c., but we
should show plainly by our words and deeds that we
profess piety and truth, and begin at once to speak of
things leading to edification. By this means we shall bar
the way against wicked suggestions. Some religious allow
themselves to be overcome by this diabolical temptation,
9S May 8.
hi Spain, 395
namely, of concealing their religious character ; and thus
give an opening to others, and embolden them to display
their impurity. By this method they think that they will
be able to draw the others to themselves, and the end of
it is that they are drawn by the others.
On the festival of our Lord's Ascension,'*''^ while turning
over in my mind that saying of the Apostle — Cum essem
parvulus loquebar ab parvulus, &c., I conceived a great
desire that I too might be able to ascend and press
forward, rising from the state of a child to that of a
man, from these earthly and transitory things to heavenly
and eternal things. And then I prayed that these things,
which pass away, might not touch my soul, and that the
esteem of eternal things might increase in me.
One day, as I was returning from Galapagar to Valla-
dolid, there occurred to me the devotion of praying for
each of the places through which I passed, by reciting
a Fafer and Ave^ considering the various needs which
might be there, and begging the necessary graces. I
then extended this devotion to all the places where I or
others of the Society are in the habit of staying, and for
this intention I offered the Mass next day, in order that,
by the merits of Christ's Passion, those whom we were
not able to help, might find reUef.
Once when I was saying office, and reciting that
passage of the Psalmist where he says — Ideo convertetur
popubis mens hie, et dies pads im>ementur in eis, I experi-
enced in myself a great sorrow because I had not truly
turned to God, nor spent rightly every day and hour of
my life. God grant that henceforth my days may be
filled with good actions, not empty through idleness.
On the eve of the Visitation of the Blessed Virgin, at
at a quarter past ten o'clock, the Princess Dona Maria,
daughter of the King of Portugal, was delivered of a
99 May 14.
;96 hi Spain,
son,^^^ and the next day, in saying the Mass of the Visi-
tation, I commemorated the Nativity of Christ, of the
Virgin Mary, and of St. John the Baptist, which I had
also done the day before, and I desired that the new-
born babe might be blessed by these three heavenly
persons. In doing this I felt great devotion. On the
1 2th of the same month of July, towards four o'clock in
the afternoon, the Princess died. May her soul rest in
holy peace !
On the feast of the Exaltation of the Holy Cross,^°^ just
as I was gomg to say Mass, a person stopped me, saying
that he wished to confess and cleanse his soul from sins.
And I answered, that I desired to be the Lord's broom,
and to cleanse not only his conscience, but those of all
others. And this saying of mine brought various con-
siderations to my mind ; and I compared myself to the
broom which, while taking away dirt, remains sometimes
dirty itself, and often, too, gets undone. Notwith-
standing, I found great devotion in offering myself to
Christ as a broom for His house, always ready to cleanse
souls. I also desired that all our Society might be
designed by God to cleanse the Church, that He might
might make use of it as a preparatory and mean utensil ;
and for this intention I offered the Mass of the Holy
Cross, beseeching God that after having on earth per-
formed the part of a mean broom, of which lowly office
even I am not worthy, He would one day admit me to
the glory of heaven.
1546.
On the feast of SS. Fabian and Sebastian,^^^ when I was
with a person who needed comfort, the only thing which
100 In the Life, p. 140, instead of the ist of July, the 8th has been
mentioned, by mistake.
^0^ September 14.
'^^'^ January 20.
In Spain. 397
occurred to me by way of spiritual consolation was this :
that the spiritual tribulations which men suffer proceed
from their too great fear of being brought into a state
such as was endured by Christ, the Blessed Virgin, the
good thief, and the holy Apostles. But in all tribulations,
whether spiritual or temporal, there is this distinction to
be made. Some are afraid of falling justly into condem-
nation, like the good thief; others, of being unjustly
brought into the condition of Christ on the Cross;
others are afraid, not for themselves, but for those they
love, which was the case of the Blessed Virgin Mother
of God ; others, again, are afraid for those by whom
they are loved, like the Beloved Disciple who stood with
that Mother at the foot of the Cross of Christ, by Whom
he was loved. Therefore, in our tribulations, let us put
before us these four persons — Christ hanging on the
Cross, the good thief, the Blessed Virgin, and St. John
the Evangelist. While celebrating Mass, I begged the
most holy martyrs to obtain for me light and knowledge
concerning the troubles and adversities of our Society.
In the early days of this new year, while considering
my faults, I sought for a new way of amending them ;
and I found that I need greater recollection, and that I
ought to endeavour to be more united to God in my
exterior actions, if I desire to find and to continue in the
Spirit of God, Who sanctifies, corrects, and consoles.
Above all, I was convinced that I require more solitude
and silence. During these days, also, I knew, by the
experience of temptations, that I require much grace, so
as to arm myself against feelings contrary to poverty,
and against vain fears of. want and penury.
THE END.
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tion which is likely to be much prized." — Weekly Register.
" This little book, addressed to those ' who strive to draw
nearer to God and to unite themselves more closely with Him,'
is one of the most useful and comforting that we have read for a
long time. We earnestly commend this little book to all
troubled souls, feeling sure that they will find in it abundant
cause for joy and consolation." — Tablet.
'The Invitation Heeded: Reasons for a
Return to Catholic Unity. By James Kent
Stone, late President of Kenyon College, Gambier,
Ohio, and of Hobart College. Cloth, 5s. 6d.
" A very important contribution to our polemical literature,
which can hardly fail to be a standard work on the Anglican con-
troversy."— Dr. Broivnson in the Neiv York Tablet.
*^* Of this able work 3000 have already been sold in America.
The New Testament Narrative, in the
Words of the Sacred Writers. With Notes,
Chronological Tables, and Maps. A book for
those who, as a matter of education or of devotion,
wish to be thoroughly well acquainted with the
Life of our Lord. What is narrated by each of
His Evangelists is woven into a continuous and
chronological narrative. Thus the study of the
Gospels is complete and yet easy. Cloth, 2s.
*'The compilers deserve great praise for the manner in which
they have performed their task. We commend this little volume
as well and carefully printed, and as furnishing its readers, more-
BURNS, OATES, & CO., 17, PORTMAN STREET, W,
CATALOGUE OF BOOKS. 13
over, with a great amount of useful information in the tables in-
serted at the end." — Month.
" It is at once clear, complete, and beautiful." — Catholic Opinion
Balmez : Protestantism and Catholicism
compared in their Effects upon European Civilisa-
tion. Cloth, 7s. 6d.
*^* A new edition of this far-famed Treatise.
"The See of St. Peter. By T. W. Allies.
A new and improved edition, with. Preface on
the present State of the Controversy. 4s. 6d.
Lallemanfs Doctrine of the Spiritual Life.
Edited by Dr. Faber. New Edition. Cloth,
4s. 6d.
" This excellent work has a twofold value, being both a bio-
graphy and a volume of meditations. Father Lallemant's life
does not abound with events, but its interest lies chieHy in the
fact that his world and his warfare were within. His ' Spiritual
Doctrine' contains an elaborate analysis of the wants, dangers,
trials, and aspirations of the inner man, and supplies to the
thoughtful and devout reader the most valuable instructions for
the attainment of heavenly wisdom, grace, and strength." —
Catholic Times.
"A treatise of the very highest value." — Month.
*'The treatise is preceded by a short account of the writer's
life, and has had the wonderful advantage of being edited by the
late Father Faber." — Weekly Register.
"One of the very best of Messrs. Burns and Co.'s publications
is this new edition of F. Lallemant's 'Spiritual Doctrine.'" —
Westminster Gazette.
BURNS, OATES, & CO., 63, PATERNOSTER ROW, E.C.
14 CATALOGUE OF BOOKS.
The Rivers of Damascus and Jordan : a
Causerie. By a Tertiary of the Order of St.
Dominick. 4s.
"Good solid reading." — Month.
"Well done, and in a truly charitable spirit." — Catholic Opinion.
"It treats the subject in so novel and forcible a light, that we
are fascinated in spite of ourselves, and irresistibly led on to follow
its arguments and rejoice at its conclusions." — Tablet.
Eudoxia : a Tale of the Fifth Century.
From the German of Ida, Countess Hahn-
Hahn. Cloth elegant, 4s.
" This charming tale may be classed among such instructive as
well as entertaining works as ' Fabiola ' and 'Callista. ' It adds
another laurel to the brow of the fair Countess." — Weekly Register ,
" Instructive and interesting book." — Northern Press.
Tales for the Many. By Cyril Austin.
In Five Numbers, at 2d. each; also, cloth, is.;
gilt edges, is. 6d.
*' Calculated to do good in our lending-libraries." — Tablet.
" We wish the volume all the success it deserves, and shall
always welcome with pleasure any eflbrt from the same quarter."
— Weekly Register.
*' One of the most delightful books which Messrs. Burns and
Oates have brought out to charm children at this festive season."
— Catholic Opinion.
In the Snow ; or. Tales of Mount St.
Bernard. By the Rev Dr. Anderdon. Cloth
neat, 3s. 6d.
"A collection of pretty stories.'' — Star.
*' An excellent book for a present." — Universe.
BURNS, OATES, & CO., 17, PORTMAN STREET, W.
■CArALOGUE Of BOOKS. 15
" A capital book of stories." — CatJioUc Opinion.
** An agreeable book." — CJiurch Revieiv.
**An admirable fireside companion." — Nation.
*' A very interesting volume of tales." — Freeman.
" Several successive stories are related by different people as-
sembled together, and thus a greater scope is given for variety,
not only of the matter, but also the tone of each story, according
to the temper and position of the narrators. Beautifully printed,
tastefully bound, and reflects great credit on the publishers."
"A pleasing contributiort." — Month.
" A charming volume. We congratulate Catholic parents and
children on the appearance of a book which may be given by the
former with advantage, and read by the latter with pleasure and
edification." — Dublin Rt-view.
By the same Author.
The Seven Ages of Clarewell : A History of
a Spot of Ground. Cloth, 3s.
** We have an attractive work from the pen of an author who
knows how to combine a pleasing and lively style with the
promotion of the highest principles and the loftiest aims. The
volume before us is beautifully bound, in a similar way to ' In
the SnoW)' by the same author, and is therefore very suitable
for a present." — JVestminster Gazette.
*' A pleasing novelty in the style and character of the book,
which is well and clearly sustained in the manner it is carried
out." — Northern Press.
"Each stage furnishes the material for a dramatic scene; are
very well hit off, and the whole makes up a graphic picture." —
Month.
" ' Clarewell ' will give not only an hour of pleasant reading,
but will, from the nature of the subject, be eminently suggestive
of deep and important truths." — Tablet.
WORKS BT LADY GEORGIANA FULLERTON.
Life of Mary Fitzgerald.^ a Child of the
Sacred Heart. Price is.; cloth extra, 2s.
BURNS, OATES, & CO., 63, PATERNOSTER ROW, E.C.
i6 CATALOGUE OF BOOKS»
fVORKS BY LADT GEORGIANA FULLERTON {continued).
Rose Lehlanc. 'A Tale of great interest.
Cloth, 3s.
Grantley Manor, (The well-known and fa-
vourite Novel). Cloth, 3s. ; cheap edition,
2S. 6d.
Life of St. Trances of Rome. Neat cloth^
2s. 6d. ; cheap edition, is. 8d.
Edited by the Same.
Our Lady's Little Books. Neat cloth^ 2s. ;
separate Numbers, 4d. each.
Life of the Honourable E. Dormer^ late of
the 60th Rifles, is. ; cloth extra, 2S.
Helpers of the Holy Souls. 6d.
Tales from the Diary of a Sister of Mercy .
By C. M. Brame.
Contents : The Double Marriage — The Cross and
the Crown — The Novice — The Fatal Accident — The
Priest's Death — The Gambler's V/ife — The Apostate
— The Besetting Sin.
Beautifully bound in bevelled cloth, 3s. 6d.
"Written ina chaste, simple, and touching style." — Tablet.
"This book is a casket; and those who open it will find the
gem within." — Register.
" Calculated to promote the spread of virtue, and to check that
of vice ; and cannot fail to have a good effect upon all — young
and old — into whose hands it may fall." — Nation.
" A neat volume, composed of agreeable and instructive tales.
BURNS, OATES, & CO., 17, PORTMAN STREET, W.
CATALOGUE OF BOOKS. 17
Each of its tales concludes with a moral, which supplies food for
reflection." — FFestminstcr Gazette.
" They are well and cleverly told, and the volume is neatly got
up." — Month.
"Very well told ; all full of religious allusions and expressions."
— Star.
" Veiy well written, and life-like — many very pathetic." —
Catholic Opinion.
"An excellent work; reminds us forcibly of Father Price's
* Sick Calls.' " — Uni'verse.
"A very interesting series of tales." — Sun.
By the Same.
AngeW Visits : A Series of Tales. With
Frontispiece and Vignette. 3 s. 6d.
" The tone of the book is excellent, and it will certainly make
itself a great favourite with the young." — Month,
"Beautiful collection of Angel Stories. All who may wish to
give any dear children a book which speaks in tones suited to the
sweet simplicity of their innocent young hearts about holy things
cannot do better than send for 'Angels' Visits,'" — Weekly
Register.
"One of the prettiest books forchildrenwe have seen." — Tablet.
"A book which excites more than ordinary praise. We have
great satisfaction in recommending to parents and all who have
the charge of children this charming volume." — Northern Press.
" A good present for children. An improvement on the 'Diary
of a Sister of Mercy.' " — Uni'verse.
"Touchingly written, afld evidently the emanation of a refined
and pious mind." — Church Times.
"A charming little book, full of beautiful stories of the family
of angels.'' — Church Opinion.
" A nicely-written volume." — Bookseller.
" Gracefully-written stories." — Star.
Just out, ornamental cloth, 5s.
Legends of Our Lady and the Saints: or. Our
Children's Book of Stories in Verse. Written
BURNS, GATES, & CO., 63, PATERNOSTER ROW, E.C.
1 8 CATALOGUE OF BOOKS.
for the Recitations of the Pupils of the Schools of
the Holy Child Jesus, St. Leonards-on-Sea.
Cheap Edition, 2s. 6d.
"It is a beautiful religious idea that is realised in the 'Legends
of Our Lady and the Saints.' We are bound to add that it has
been successfully carried out by the good nuns of St. Leonards.
The children of their Schools are unusually favoured in having so
nnuch genius and taste exerted for their instruction and delight.
The book is very daintily decorated and bound, and forms a
charming present for pious children." — Tablet,
" The ' Legends ' are so beautiful, that they ought to be read by
all lovers of poetry." — Bookseller.
" Graceful poems." — Month.
Edith Sydney: a Tale of the Catholic
Movement. By Miss Oxenham. 5s.
*' A novel for the novel-reader, and at the same time it is a
guide to the convert and a help to their instructors." — Uni'verse.
" Miss Oxenham shows herself to be a fair writer of a contro-
versial tale, as well as a clever delineator of character." — Tablet..
" A charming romance. We introduce ' Edith Sydney ' to
our readers, confident that she wUl be a safe and welcome visitor
in many a domestic circle, and will attain high favour with the
Catholic reading public." — Nation.
" Miss Oxenham seems to possess considerable powers for the
delineation of character and incident." — Month.
Not Tet : a Tale of the Present Time.
By Miss Oxenham. 5s.
"The lighter order of Catholic literature recerves a very wel-
come addition in this story, which is original and very striking.
The author is mistress of a style which is light and pleasant.
The work is one to which we can give our heartiest commenda-
tion."— Cork Examiner.
** We are indebted to Miss Oxenham for one of the most in-
BURNS, OATES, & CO., 17, PORTMAN STREET, W.
CATALOGUE OF BOOKS. 19
teresting sensational Catholic tales yet published." — Catholic
Opinion.
"Wholesome and pleasant reading, evincing a refined and
cultivated understanding." — Union Review.
"MissOxenham's w^ork vi^ould rank, well even among Mudie's
novels, although its one-volume form is likely to be unfavourable
in the eyes of ordinary novel-readers ; but, in nine cases out of
ten, a novelette is more effective than a regular novel, and any
more padding would have merely diluted the vivid and unflagging
interest which the authoress of ' Not Yet ' has imparted to her
elegantly-bound volume. The plot is as original as a plot can
be ; it is well laid and careful'v and ably worked out." — PFest-
minster Gazette.
Nellie Netterville : a Tale of Ireland in
the Time of Cromwell. By Cecilia Caddell,
Author of " Wild Times." 5s. ; cheap edition,
3s. 6d.
** A very interesting story. The author's style is pleasing, pic-
turesque, and good, and we recommend our readers to obtain the
book for themselves." — duirch Ne%vs.
" A tale well told and of great interest." — Catholic Opinion.
" Pretty pathetic story — well told." — Star.
" Pretty book-history of cruelties inflicted by Protestant domi-
nation in the sister country — full of stirring and affecting pass-
ages."— Church Review.
" Tale is well told, and many of the incidents, especially the
burning of the chapel with the priest and congregation by the
Cromwellian soldiers, are intensely interesting." — Unmerse.
" By a writer well known, whose reputation will certainly not
suffer by her new production." — Month.
Marie; or, the Workwoman of Liège. By
Cecilia Caddell. Cloth, 3s. 6d.
*' This is another of those valuable works like that of ' Marie
Eustelle Harpain.' Time would fail us were we to enumerate
BURNS, OATES, & CO., 63, PATERNOTER ROW, E.C.
CATALOGUE OF BOOKS.
either her marvellous acts of charity, or the heroic sufferings she
endured for the sake of others, or the wonderful revelations with
which her faith and charity were rewarded." — Tablet.
"The author of * Wild Times,' and other favourite works, is
to be congratulated on the issue of a volume which is of more
service than any book of fiction, however stirring. It is a beau-
tiful work — beautiful in its theme and in its execution." — Weekly
Register.
" Miss Caddell has given us a very interesting biography of
* Marie Sellier, the Workwoman of Liège,' known in the 17th
century as ' Sosur Marie Albert.' Examples such as that so grace-
fully set forth in this volume are much needed among us." —
Month.
'The Countess of Gloss wood: a Tale of the
Times of the Stuarts. From the French. 3s. 6d.
"The tale is well written, and the translation seems cleverly
done." — Month.
"This volume is prettily got up, and we can strongly recom-
mend it to all as an excellent and instructive little book to place
in the hands of the young." — TVestminster Gazette.
"An excellent translation, and a very pretty tale, well told,"
— Catholic Opinion.
" This is a pretty tale of a Puritan conversion in the time of
Charles II., prettily got up, and a pleasing addition to our
lending-libraries." — Tablet.
" This tale belongs to a class of which we liave had to thank
Messrs. Burns for many beautiful specimens. Such books, while
they are delightful reading to us who are happily Catholics, have
another important merit — they set forth the claims of Catholicism,
and must do a vast deal of good among Protestants who casually
meet with and peruse them. The book before us is beautifully
got up, and would be an ornament to any table." — Weekly Register.
BURNS, OATES, & CO., 17, PORTMAN STREET, W.
Date Due
ji.
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Library Bureau Cat. no. I Ì37
BOSTON COLLEGE
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UNIVERSITY HEIGHTS
CHESTNUT HILL, MASS.
Books may be kept for two weeks and may be
renewed for the same period, unless reserved.
Two cents a day is charged for each book kept
overtime.
If you cannot find what you want, ask the
Librarian who will be glad to help you.
The borrower is responsible for books drawn
on his card and for all fines accruing on the same.
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